Performing the five daily prayers of Islam. How to learn to pray for a girl

True Muslims must master the reading of namaz. What about those who barely want to learn this occupation? At first, it is possible to start reading namaz, as ordinary prayer without respect important rules this rite.

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Namaz for men

To read the prayer, you will need to do the following:

• prepare clothes and body for this rite (prayer is performed only in clean clothes);
• memorize the sura, which is called "Al-Fatiha";
• stand at the time of the prayer facing in the direction where Mecca is located.

Namaz for women

It is important for a woman to clarify whether she can pray. In that case, there are no prohibitions for pregnant women. They can read a prayer while sitting and even lying down if the pregnancy is difficult. A woman during menstruation, postpartum condition and with gynecological diseases accompanied by bleeding, it is forbidden to perform the ceremony. In these cases, the woman is considered unclean.

Before the ceremony, a woman needs to perform a small washing of the face, legs to the ankles and hands to the elbows, and also to wipe the varnish from the nails. Women are allowed to pray in the mosque, in a special women's hall, as well as at home. The order of reading the prayer is identical for both women and men.

How to learn to pray?

Those who have just accepted the Muslim faith will be able to learn how to do namaz by watching how other Muslims do it. Over time, the process of reading a prayer can be brought to automatism. If you are learning to read namaz in a mosque, then it is not at all necessary to repeat all the words of the prayer after other Muslims. To do this, just repeat the word "Amen" at the end.

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1. You need to stand facing Mecca and repeat all the actions of Surah Al-Fatiha while reading the prayer. It is important to read aloud in order to hear yourself. The letters suru must be spoken without the slightest distortion.
2. Those who have already begun to study the Al-Fatiha surah and know at least one surah by heart, need to repeat it several times. This is necessary in order to pronounce the same amount of text as when reading aloud the sura in full.
3. If you have not yet been able to learn and read the sura according to all the rules, then during the prayer you can read one of the parts borrowed from the Holy Quran. At the same time, the passage cannot contain less than 156 letters.
4. To perform a prayer without knowing the surah Al-Fatiha or parts from the Holy Quran, you can only pronounce the words used to remember Allah. They are also called zikrs. Alternatively, you can say the following zikrs: “Subhana-llah, wa-l-hamdu-li-llah, wa la ilaha illa-llah, wa-llahu Akbar.” In translation, it will sound like this: Allah is omnipotent, there is no god but him, Praise be to Allah.
5. In the event that you cannot read by heart any of the above, you can simply say “Allahu Akbar” 20 times. Those who cannot read anything can stand silently for the time it takes to read Surah Al Fatiha.

On average, for beginners, it takes from one to two weeks to learn namaz. This time is enough to study Surah Al-Fatiha at a calm pace. Many people experience difficulties in reading namaz at the initial stage.

There is nothing wrong with the fact that at first you will read only a few dhikr to Allah. With the right approach to studying the sura, in a month you will be reading prayer without hesitation.

The following video will help you learn how to pray.

Praise be to Allah, peace and blessings be upon our master Muhammad, his family and all the companions.

After the foundations of the faith, prayer is the most important worship that is entrusted to the believer, and he is obliged to properly learn how to perform prayer correctly.

One of the common mistakes among observant Muslims is a misunderstanding of what is considered the hand reading of the Qur'an (qiraa) in prayer: many practicing Muslims believe that if you mentally read the Fatiha and other suras in prayer without moving your lips and tongue and without saying nothing out loud, then the prayer will be valid.

Such a mistake is connected with the unsuccessful translation of the Arabic terms "jarh" and "sirr", which were translated into Russian as "aloud" and "to oneself", which does not correspond to their fiqh meaning. The correct translation would be "loud" and "quiet".

All Hanafi scholars unanimously believe that if a person reads the Qur'an in prayer mentally, that is, without movements of the tongue and lips, then prayer will not be valid.

The student of Imam al-Kuduri, al-Akta’ (died in 474), in the interpretation of Mukhtasar, al-Kuduri writes:

و قد قال أصحابنا رحمهم الله لا بد أن يحرّك لسانه بالقراءة فإن لم يحرّك لسانه فهو بمنزلة من لم يقرأ

“Our scholars (that is, the Hanafis), may Allah have mercy on them, said that it is obligatory to move the tongue when reading [the Quran in prayer], and if the tongue did not move, then the person did not seem to read.”

And Imam al-Aini says in Al-Binaya (2/301):

وفي " الذخيرة " ولا بد من تحريك اللسان وتصحيح الحروف حتى قال الكرخي: لا يجزئه بلا تحريك اللسان

“In the book “Az-Zahira” it is said: “It is obligatory to move the tongue and articulate sounds.” Al-Karhi said: "[Reading] is not accepted without the movement of the tongue."

These words of the Mujtahids of the Hanafi madhhab indicate that there is no disagreement in the madhhab about the fact that it is obligatory to move the tongue so that reading the Qur'an in prayer is counted. And therefore, if a person mentally read “Fatiha” and the sura after it in prayer, then he did not fulfill the prayer of prayer and his prayer will not be valid.

But there is disagreement about whether it is necessary for a person in a normal environment to hear his reading or to move his tongue and articulate enough, even if there is no sound.

Imam al-Karhi believed that the lower limit of silent reading, in order for prayer to be counted, is the articulation of sounds, even if nothing is heard. A small part of the Mujtahids of the madhhab considered this opinion to be strong.

Imam al-Hinduwani and Abu Bakr Muhammad ibn al-Fadl believed that the lower limit of reading is to hear oneself, and if a person articulates, but there is no sound, or the sound turns out to be so quiet that the person himself will not hear himself in normal circumstances, then the reading will not be counted, and this opinion of al-Hinduwani was considered strong by most of the Mujtahids of the madhhab, as will be shown later.

Imam Muhammad writes in Al-Asl (1/196):

قال الإمام محمد في الأصل ١/١٩٦

إذا كان الرجل وحده و أسمع أذنيه القرآن أو رفع ذلك أو خفض في نفسه أجرأه ذلك و ليس عليه سهو

“If a person reads namaz alone and heard himself while reading the Quran, or raised his voice, or lowered it, or recited to himself, then this is accepted and he does not have the obligation to perform sajda sahw.”

There is a hidden indication in this text that if a person read more quietly than necessary so that he can hear himself, then such reading will be valid.

Imam Muhammad writes in Al-Athar (p. 157):

محمد: قال أخبرنا أبو حنيفة عن حمّاد عن إبراهيم: إذا رجل حرّك شفتين بالاستثناء فقد استثنى

قال محمد: بهذا نأخذ و هو قول أبي حنيفة رحمه الله تعالى

كتاب الآثار ص ١٥٧

"Muhammad said: 'Abu Hanifa narrated to us from Hammad from Ibrahim: 'If a person moves his lips to [pronounce] an exception [in an oath], then it will be valid." Muhammad said: "And we follow this opinion, and this is the opinion of Abu Hanifa, may Allah have mercy on him."

This text also states that if the lips simply moved, then this is counted as an exception, although there is no direct indication that articulation without sound is sufficient. The sections on reciting the Qur'an, saying the words of divorce, exclusion, and so on are related to each other, which we will note next.

Imam al-Quduri (died 468) writes in his Mukhtasar:

وإن كان منفرداً فهو مخيرٌ: إن شاء جهر وأسمع نفسه، وإن شاء خافت

“If a person reads alone, then he has a choice: if he wants, he can read aloud and make him hear himself, and if he wants, he will read quietly.”

In the words of Imam al-Kuduri, there is an indication that if a person reads quietly, so that he does not even hear himself, then such reading will be valid, but this is only an indication (al-ishara).

وإن كان منفرداً فهو مخيرٌ: إن شاء جهر وأسمع نفسه، وإن شاء خافت،

وَحَدُّ الْقِرَاءَةِ فِي هَاتَيْنِ الصَّلَاتَيْنِ أَنْ يُصَحِّحَ الْحُرُوفَ بِلِسَانِهِ عَلَى وَجْهٍ يَسْمَعُ مِنْ نَفْسِهِ أَوْ يَسْمَعُ مِنْهُ مَنْ قَرَّبَ أُذُنَهُ مِنْ فِيهِ، فَأَمَّا مَا دُونَ ذَلِكَ فَيَكُونُ تَفَكُّرًا وَمَجْمَجَةً لَا قِرَاءَةً

“The boundary of [countable] recitation in these two prayers [az-zuhr and al-asr] is the correct articulation of the sound with such a volume that a person can hear himself or that he can be heard by one who puts his ear close to his mouth. And what is quieter than this is reflection and muttering, but not reading.

In these words, Imam al-Sarakhsi distinguishes two acceptable types of reading: either so that a person can hear himself, or so that he reads in such a way that he could theoretically be heard.

Imam Fakhr al-Islam al-Bazdawi (died 486) writes:

الجهر عند الكرخي أدناه أن يسمع نفسه فإن كان إماما أسمع قومه و المخافة بتحصيل الحروف و قال الشيخ أبو جعفر البلخي و الشيخ أبو محمد بن الفضل البخاري أدنى الجهر أن يسمع غيره و أدنى المخافة أن يسمع نفسه إلا بمانع و ما دون أن يسمع نفسه دندنة و جمجمة و ليس بقراءة و هو الاحتياط شرح الجامع الصغير للبزدوي (٤٨٢هـ) ص ٢٨

“Reading loudly, according to Karhi, is at least hearing yourself. And if he is an imam, then so that others can hear. Quiet reading is the articulation of sounds. Sheikh Abu Ja'far al-Balkhi (al-Hinduwani) and Sheikh Abu Muhammad ibn al-Fadl al-Bukhari said that the lower limit of loud reading is for others to hear a person, and the lower limit of quiet reading is for a person to hear himself, except in case when there is an obstacle. Anything quieter than this is mumbling, not reading. And that's a safer view."

Zainuddin al-Atobi al-Bukhari (died 586) writes:

حد الجهر أن يسمع غيره و حد المخافة نفسه أو غيره إذا وضع أذنه على فمه إلا لمانع شرح الجامع الصغير للعتابي (٥٨٦ هـ)

“The boundary of loud reading is for others to hear, and quiet reading is for a person to hear himself or for another to hear him if he puts his ear to his mouth, except when there is an obstacle.”

Imam al-Kasani (died 587) writes in Badai' as-sanai':

، ثُمَّ الْمُنْفَرِدُ إذَا خَافَتَ وَأَسْمَعَ أُذُنَيْهِ يَجُوزُ بِلَا خِلَافٍ لِوُجُودِ الْقِرَاءَةِ بِيَقِينٍ، إذْ السَّمَاعُ بِدُونِ الْقِرَاءَةِ لَا يُتَصَوَّرُ، أَمَّا إذَا صَحَّحَ الْحُرُوفَ بِلِسَانِهِ وَأَدَّاهَا عَلَى وَجْهِهَا وَلَمْ يُسْمِعْ أُذُنَيْهِ وَلَكِنْ وَقَعَ لَهُ الْعِلْمُ بِتَحْرِيكِ اللِّسَانِ وَخُرُوجِ الْحُرُوفِ مِنْ مَخَارِجِهَا - فَهَلْ تَجُوزُ صَلَاتُهُ؟ اُخْتُلِفَ فِيهِ، ذَكَرَ الْكَرْخِيُّ أَنَّهُ يَجُوزُ، وَهُوَ قَوْلُ أَبِي بَكْرِ الْبَلْخِيّ الْمَعْرُوفِ بِالْأَعْمَشِ، وَعَنْ الشَّيْخِ أَبِي الْقَاسِمِ الصَّفَّارِ وَالْفَقِيهِ أَبِي جَعْفَرٍ الْهِنْدُوَانِيُّ

وَالشَّيْخِ الْإِمَامِ أَبِي بَكْرٍ مُحَمَّدِ بْنِ الْفَضْلِ الْبُخَارِيِّ أَنَّهُ لَا يَجُوزُ مَا لَمْ يُسْمِعْ نَفْسُهُ، وَعَنْ بِشْرِ بْنِ غِيَاثٍ الْمَرِيسِيِّ أَنَّهُ قَالَ: إنْ كَانَ بِحَالٍ لَوْ أَدْنَى رَجُلٌ صِمَاخَ أُذُنَيْهِ إلَى فِيهِ سَمِعَ كَفَى، وَإِلَّا فَلَا، وَمِنْهُمْ مَنْ ذَكَرَ فِي الْمَسْأَلَةِ خِلَافًا بَيْنَ أَبِي يُوسُفَ وَمُحَمَّدٍ، فَقَالَ عَلَى قَوْلِ أَبِي يُوسُفَ: يَجُوزُ، وَعَلَى قَوْلِ مُحَمَّدٍ: لَا يَجُوزُ، وَجْهُ قَوْلِ الْكَرْخِيِّ أَنَّ الْقِرَاءَةَ فِعْلُ اللِّسَانِ وَذَلِكَ بِتَحْصِيلِ الْحُرُوفِ وَنَظْمِهَا عَلَى وَجْهٍ مَخْصُوصٍ وَقَدْ وُجِدَ، فَأَمَّا إسْمَاعُهُ نَفْسَهُ فَلَا عِبْرَةَ بِهِ؛ لِأَنَّ السَّمَاعَ فِعْلُ الْأُذُنَيْنِ دُونَ اللِّسَانِ، أَلَا تَرَى أَنَّ الْقِرَاءَةَ نَجِدُهَا تَتَحَقَّقُ مِنْ الْأَصَمِّ وَإِنْ كَانَ لَا يُسْمِعُ نَفْسَهُ؟ وَجْهُ قَوْلِ الْفَرِيقِ الثَّانِي أَنَّ مُطْلَقَ الْأَمْرِ بِالْقِرَاءَةِ يَنْصَرِفُ إلَى الْمُتَعَارَفِ، وَقَدْرِ مَا لَا يَسْمَعُ هُوَ لَوْ كَانَ سَمِيعًا لَمْ يَعْرِفْ قِرَاءَةً.

وَجْهُ قَوْلِ بِشْرٍ أَنَّ الْكَلَامَ فِي الْعُرْفِ اسْمٌ لِحُرُوفٍ مَنْظُومَةٍ دَالَّةٍ عَلَى مَا فِي ضَمِيرِ الْمُتَكَلِّمِ، وَذَلِكَ لَا يَكُونُ إلَّا بِصَوْتٍ مَسْمُوعٍ.

وَمَا قَالَهُ الْكَرْخِيُّ أَقْيَسُ وَأَصَحُّ

“Then, if the one who reads the prayer individually reads quietly, but in such a way that he hears his reading, then this is allowed without disagreement, because this reading is without doubt, because hearing something without it being a reading is unimaginable.

However, if a person articulates sounds correctly, but does not hear himself, although he is confident in the movement of the tongue, the correct articulation of sounds and the passage of air through the places where sounds are produced (maharij), will his prayer be valid?

From Sheikh Abu al-Qasim as-Saffar, faqih Abu Jafar al-Hinduwani and Sheikh, Imam Abu Bakr Muhammad ibn al-Fadl al-Bukhari, it is transmitted that until a person has heard himself, the reading will not count.

The opinion of Bishr ibn Ghiyath al-Marisi is that if a person puts his ear close to the mouth [of the reader] and hears sounds, then this will be enough.

Some convey the differences on this issue between Imams Abu Yusuf and Muhammad: according to Abu Yusuf, it is possible, but according to Muhammad, it is not.

Al-Karhi's argument is as follows: reading is the correct articulation of letters and the correct tension of the places where sounds are formed (maharij), and - according to his opinion - this happens, and whether a person hears himself or not does not matter, because hearing is function of the ears, not of the tongue. Wouldn't a deaf person's reading be valid even if he couldn't hear himself?

The argument of the second group is that the general command to read presupposes reading that is generally known, and such reading, in which a non-deaf reader does not hear himself, is not considered reading.

Bishra al-Marisi's argument is that speech is an order of letters that express a certain meaning, and this cannot happen without an audible sound.

The opinion of al-Karhi is more consistent with qiyas and more reliable.

So, Imam al-Kasani listed three opinions in the madhhab: the opinion of al-Hinduwani that a person should hear himself, the opinion of al-Marisi that it should be possible theoretically to hear a person, and the opinion of al-Karhi that a movement of the tongue is enough.

Imam al-Kasani is one of the few who found the opinion of Imam al-Karhi strong, and he believes that if a person moves his lips, but does not make any sounds at all, then such a reading will be valid.

Imam Burhanuddin al-Isbidjabi writes in Zad al-fuqaha:

و حد المخافة قيل هو تبيين الحروف و قيل أن يُسمع نفسه إلا لمانع هو الصحيح و الجهر إسماع غيره

“Some have said that the lower limit of silent reading is the articulation of sound, while others have said that it is hearing yourself, and this opinion is reliable. And loud reading is when others hear.

Imam al-Isbidjabi decided that al-Hinduwani's opinion was strong.

فالحاصل أن أدنى الجهر أن يُسمع غيره و أدنى المخافة أن يسمع نفسه و على هذا يعتمد و ما دون ذلك مجمجة

“The bottom line is that the lower limit of loud reading is reading so that others can hear it, and the lower limit of quiet reading is to hear yourself, and rely on this understanding, and everything that is quieter than this is mumbling” (quoted from manuscripts).

This text also indicates that al-Hinduwani's opinion is strong.

أدنى الجهر أن يُسمع غيره و أدنى المخافة أن يُسمع نفسه إلا لمانع و لا يعتبر ما دون ذلك قراءةً. هو المختار

“The lower limit of loud reading is such reading that others can hear it, and the lower limit of silent reading is such reading that one can hear oneself, except when there is an obstruction. What is quieter than this is not considered reading, and this is the preferred opinion (al-mukhtar).

This text also states that al-Hinduwani's opinion is strong.

Imam Fakhruddin al-Hasan ibn Mansur, known as Qodihan, (died in 592) writes in the interpretation of Al-Jami as-sagyr:

و اختلفوا في حد الجهر و المخافة قال الكرخي رحمه الله: أدنى الجهر أن يسمع نفسه و أقصاه أن يسمع غيره و أدنى المخافة تصحيح الحروف

و قال بعضهم أدنى الجهر أن يسمع غيره و أدنى المخافة أن يسمع نفسه و أصل القراءة أن يسمع نفسه و ما ليس له صوت مسموع فليست بقراءة بل هي مجمجة و دندنة و هو اختيار الفقيه أبو جعفر و الشيخ الإمام أبو بكر محمد ابن الفضل رحمهما الله و عليه الاعتماد

شرح الجامع الصغير لقاضي خان ١/٢١٦

“Scholars disagreed about the boundaries of loud and quiet reading. Al-Karhi (may Allah have mercy on him) said: “The lower limit of loud recitation is to hear oneself, and its limit is for others to hear, and the lower limit of quiet recitation is the silent articulation of letters.”

Others have said that the lower limit of loud reading is for others to hear, and the lower limit of silent reading is to hear yourself.

And the basis of reading is to hear oneself, and that which has no sound to be heard is not considered reading, but only mumbling. And this is the opinion of Abu Jafar and Sheikh Abu Bakr Muhammad ibn al-Fadl, and they rely on this opinion.

ثُمَّ الْمُخَافَتَةُ أَنْ يُسْمِعَ نَفْسَهُ وَالْجَهْرُ أَنْ يُسْمِعَ غَيْرَهُ، وَهَذَا عِنْدَ الْفَقِيهِ أَبِي جَعْفَرٍ الْهِنْدُوَانِيُّ - رَحِمَهُ اللَّهُ - لِأَنَّ مُجَرَّدَ حَرَكَةِ اللِّسَانِ لَا يُسَمَّى قِرَاءَةً بِدُونِ الصَّوْتِ.

وَقَالَ الْكَرْخِيُّ: أَدْنَى الْجَهْرِ أَنْ يُسْمِعَ نَفْسَهُ، وَأَدْنَى الْمُخَافَتَةِ تَصْحِيحُ الْحُرُوفِ لِأَنَّ الْقِرَاءَةَ فِعْلُ اللِّسَانِ دُونَ الصِّمَاخِ.

“Quiet reading is reading in which a person hears himself, and loud reading is when others hear him. And this is in accordance with the opinion of Abu Ja'far al-Hinduwani, may Allah have mercy on him, because the very movement of the tongue without sound is not reading.

Al-Karhi said: "The minimum loud reading is to hear yourself, and the minimum quiet reading is the correct articulation of sounds, because reading is an action of the tongue, not the auditory canal."

Imam al-Marghinani does not explicitly indicate which opinion he considers strong, but usually he considers the opinion that he calls the last to be stronger, listing them when there is disagreement.

Jamaluddin al-Ghaznawi writes in Al-Khawi al-Qudsi:

أدنى الجهر أن يسمع غيره و أدنى المخافة أن يسمع نفسه

الحاوي القدسي ١/١٧٣

“The lower limit of loud reading is for others to hear. And the lower limit of quiet reading is for a person to hear himself.

Imam Muhammad ibn Ramadan al-Rumi (died 616) writes in his interpretation of al-Quduri's Mukhtasar:

و اختلف مشايخنا في حد الجهر و المخافة قال الكرخي رحمه الله: أدنى الجهر أن يسمع نفسه و أقصاه أن يسمع غيره و أدنى المخافة تحصيل الحروف.

و قال أبو جعفر الهندواني و الشيخ أبو بكر محمد ابن الفضل البخاري رحمهم الله: أدنى الجهر أن يسمع غيره و أدنى المخافة أن يسمع نفسه إلا لمانع و ما دون ذلك مجمجة و ليست بقراءة و هو المختار

الينابيع في معرفة الأصول التفاريع لمحمد ابن رمضان الرومي (٦١٦هـ) ١/٣٤٤

“Our scientists disagreed about what is considered the limit of loud reading. Al-Karhi, may Allah have mercy on him, said that the lower limit of loud reading is to hear yourself, and the maximum is for others to hear, and the lower limit of quiet reading is the soundless articulation of letters.

Abu Jafar al-Hinduwani and Shaykh Abu Bakr Muhammad ibn al-Fadl al-Bukhari (may Allah have mercy on them) said: “The lower limit of reciting loudly is for another person to hear, and the lower limit of silent recitation is to hear yourself, except in case when there is some kind of obstruction, and everything that is quieter than this is muttering. And that's the preferred view."

This text also favors the opinion of Imam al-Hinduwani.

Imam Burhanuddin ibn Maza al-Bukhari (died 616) writes in Al-Mukhit:

أما معرفة حدها، فنقول: تصحيح الحروف أمر لا بد منه، ولا تصير قراءة إلا بعد تصحيح الحروف، فإن صحح الحروف بلسانه ولم يسمع نفسه؛ حكي عن الكرخي أنه يجزيه، وبه كان يفتي الفقيه أبو بكر الأعمش؛ لأن القراءة فعل اللسان، وذلك بإقامة الحروف، لا بالسماع، فإن السماع فعل السامع، وإلى هذا أشار محمد رحمه الله في «الأصل» حيث قال: وإن كان وحده وكانت صلاة يجهر فيها بالقراءة قرأ في نفسه إن شاء، وإن جهر وأسمع نفسه داخلاً في القراءة، لكان إسماع نفسه مستفاداً من قوله قرأ في نفسه، فيكون قوله وأسمع نفسه تكراراً، وحكي عن الفقيه أبي جعفر (٤٦ب١) الهندواني والشيخ الإمام الجليل أبي بكر محمد بن الفضل البخاري أنه لا يجزيه ما لم يسمع نفسه، وبه أخذ المشايح؛ لأن هذا الكلام ما هو مسموع مفهوم،

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From faqih Abu Jafar al-Hinduwani and Imam Abu Bakr Muhammad ibn al-Fadl al-Bukhari, it is reported that reading is not accepted until a person hears himself. And the sheikhs preferred this opinion, since this is the speech that can be heard and understood.

Imam Abu al-Barakat al-Nasafi (died 710) writes in Al-Mustasfa:

قال الإمام أبو البركات النسفي (٧١٠ هـ) في المستصفى ١/٢٤٤

قيل: أدنى الجهر أن يسمع نفسه و أدنى

المخافة تصحيح الحروف

و قيل أدنى الجهر أن يسمع غيره و أدنى المخافة أن يسمع نفسه و ما دون ذلك لا يعدُّ قراءة

“Some have said that the lower limit of loud reading is for a person to hear himself, and the lower limit of quiet reading is the correct articulation of sound.

And some said that the lower limit of loud reading is for others to hear, and the lower limit of quiet reading is to hear yourself, and that which is quieter than this is not considered reading.

In this text, Imam al-Nasafi names two opinions, without specifying which he considers stronger.

In his other book, Al-Kafi (a commentary on Al-Wafi), this Imam says:

قال صاحب المحيط: الأصح قول الشيخين

الكافي شرح الوافي ١:٢٣ خ

Imam Fakhruddin al-Zaylya’i (died in 743) in his commentary on Kanz ad-Dakaik writes:

ثم اختلفوا في حد الجهر والإخفاء فقال الهندواني الجهر أن يسمع غيره والمخافتة أن يسمع نفسه وقال الكرخي الجهر أن يسمع نفسه والمخافتة تصحيح الحروف؛ لأن القراءة فعل اللسان دون الصماخ والأول أصح؛ لأن مجرد حركة اللسان لا تسمى قراءة بدون الصوت

تبيين الحقائق للزيلعي (٧٤٣هـ)

“Then they disagreed about the boundary between loud and silent reading. Al-Hinduwani said that reading loudly is when the other person hears, and quiet reading is when oneself is heard. Al-Karhi said that reading out loud is hearing oneself and reading oneself silently is the articulation of letters, because reading is an action of the tongue and not of the hearing aid, but the first opinion is stronger because simply moving the tongue without sound does not count sound."

In this text, al-Hinduwani's opinion is considered stronger.

«أدنى الجهر إسماع غيره و أدنى المخافة إسماع نفسه هو الصحيح

“The lower limit of loud reading is reading so that others can hear it, and the lower limit of silent reading is reading so that one can hear oneself. it right opinion(as-sahih)".

His grandson, Sadr al-Sharia (died in 747), in Sharh al-Wikaya interprets the words of his grandfather as follows:

“The opinion is excluded, according to which the lower limit of loud reading is to hear oneself, and the lower limit of quiet reading is the soundless articulation of letters.”

In both matna and sharh, al-Hinduwani's opinion is considered stronger.

Al-Baberti (died in 786) writes in the interpretation of Hidai of Al-Inai (1/331):

وقد اختلف علماؤنا في الحد الفاصل بينهما، فذهب الفقيه أبو جعفر الهندواني إلى أن المخافتة هو أن يسمع نفسه، وما دون ذلك مجمجة ودندنة ليس بكلام ولا قراءة (والجهر هو أن يسمع غيره) فهو كما ترى جعل كل واحد منهما بنوعيه من الكيفيات المسموعة وقال (؛ لأن مجرد حركة اللسان بدون الصوت لا تسمى قراءة) يعني لا لغة ولا عرفا وفيه نظر، فإن من رأى المصلي الأطروش من بعيد يحرك شفتيه يخبر عنه أنه يقرأ وإن لم يسمع منه شيء

العناية شرح الهداية للبابرتي (٧٨٦)

“Our scholars disagreed about the line of separation between them [that is, between loud and quiet reading]. Abu Ja'far al-Hinduwani considered that quiet reading is to hear oneself, and anything quieter than this is muttering, not speech or reading. Reading aloud is for others to hear. And he decided that both types of [reading] are a kind of [articulated sound] that can be heard, and said that the movement of the tongue without sound is not considered reading, that is, it is not considered reading either in the language or usually among people. But there is doubt here, because if someone sees from afar how a deaf person moves his lips while reading namaz, he will say that he is reading, even if he did not hear anything.

Imam Fariduddin ad-Dahlawi (died in 786) writes in Al-Fatawa at-Tatarkhaniya:

أما معرفة حدها، فنقول: تصحيح الحروف أمر لا بد منه، ولا تصير قراءة إلا بعد تصحيح الحروف، فإن صحح الحروف بلسانه ولم يسمع نفسه؛ حكي عن الكرخي أنه يجزيه، وبه كان يفتي الفقيه أبو بكر الأعمش؛ لأن القراءة فعل اللسان، وذلك بإقامة الحروف، لا بالسماع، فإن السماع فعل السامع، وإلى هذا أشار محمد رحمه الله في «الأصل» حيث قال: وإن كان وحده وكانت صلاة يجهر فيها بالقراءة قرأ في نفسه إن شاء، وإن جهر وأسمع نفسه داخلاً في القراءة، لكان إسماع نفسه مستفاداً من قوله قرأ في نفسه، فيكون قوله وأسمع نفسه تكراراً، وحكي عن الفقيه أبي جعفر (٤٦ب١) الهندواني والشيخ الإمام الجليل أبي بكر محمد بن الفضل البخاري أنه لا يجزيه ما لم يسمع نفسه، وبه أخذ عامة المشايح و في السراجية: هو المختار و في الخلاصة: الصحيح أنه لو سمع هو جاز و إلا فلا الفتاوى التاتارخانية ٢/٥٦

“As for the knowledge of the boundaries (quiet and loud reading), we will talk about it. It is obligatory to articulate sounds, and reading is carried out only through the articulation of sounds. If a person articulates with his tongue and does not hear himself, then it is transmitted from Karhi that this is counted. And according to this opinion, Abu Bakr al-A'mash issued a fatwa, because reading is an action of the language, which consists in articulating sounds, and not in hearing them. Hearing is the action of the hearer. And this was pointed out by Imam Muhammad in Al-Asl, when he said: “If a person reads prayer alone and this is a prayer in which it is necessary to read loudly, then if he wants, he can read to himself, and if he wants, he can loudly and will make it so that he will hear himself. And if hearing oneself is implied in his words "to read to oneself", then his words "and will make it so that he will hear himself" is a repetition.

From faqih Abu Jafar al-Hinduwani and Imam Abu Bakr Muhammad ibn al-Fadl al-Bukhari, it is reported that reading is not accepted until a person hears himself. And the sheikhs preferred this opinion. The Sirajiya says that this is the preferred opinion. In "Khulyas" it is said that the correct opinion is that if he hears himself, then the reading will be valid; if he does not hear, it will be invalid.

Al-Aini (died in 855) answers Imam al-Baberti writes in the interpretation of Hidai - Al-Binay:

قلت: في نظره نظر؛ لأن الهندواني ما قيد قوله باللغة، ولا بالعرف كليهما؛ لأنه ليس المراد من القراءة إفادة المخاطب. والأطرش قارئ وإن لم يفهم المخاطب قراءته، وبقول الهندواني قال الفضل، والشافعي، وشرط بشر المريسي وأحمد - رَحِمَهُ اللَّهُ - خروج الصوت من الفم وإن لم يصل إلى أذنه، ولكن بشرط أن يكون مسموعا في الجملة حتى لو أدنى أحدهما عنه إلى فيه يسمع

what time do muslims pray

check prayer times

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

you can do it in 5 minutes.

If a person prays quickly, then it takes him about 4 minutes. And in the end it turns out 20 minutes a day.

5 times a day, probably only the elderly pray, I have never seen the young in 10 years.

Everyone is different, depending on the manner of reading and physique. in general, from 25 minutes to 2 hours, when I just started, it took me about 2 hours in general, and after a couple of years it already fit into 25-30 minutes. Usually more time is spent preparing for

How many times a day should a Muslim prayer (prayer) be performed?

How many times a day should muslim prayer(prayer)?

morning two-rakat prayer (fajr)

noon four-kaat prayer (zuhr)

evening four-hour prayer (asr)

Evening Trinity Prayer (Maghrib)

night four-kaat prayer (isha)

Muslims pray five times a day. They approach this matter very responsibly and try not to miss a single prayer. Despite any circumstances and life difficulties, they continue to pray every day.

Muslim prayer should be performed five times a day under any conditions and circumstances.

Muslims are great in this regard. Our people pray only when problems and difficulties arise, and in good times they often forget about God altogether. We must pray always, both when it's good and when it's bad.

I have a friend who does five times prayer, she performs prayer in the morning, at noon, after dinner, in the evening and at night according to the schedule. At first, she read namaz with the help of the Koran, but then she learned to read it herself. She never misses a prayer and tries to read it on time. She says that prayer helps a person to protect from the bad, and also helps in recovery.

Muslim prayer or how to perform namaz

Registered: Mar 29, 2012

Noon (Zuhr) 2 rak'ahs 4 rak'ahs 2 rak'ahs

Daily (Asr) - 4 rak'ahs -

Until sunset (Maghrib) - 3 rak'ahs 2 rak'ahs

Night (Isha) - 4 rak'ahs 2 p + 1 or 3 (Vitr)

* Prayer "Vudu" is carried out in the time interval between the perfect ablution (Vudu) and before the Fard (obligatory) prayer in 2 rak'ahs.

* Additional prayer "Doha" is carried out in 2 rak'ahs after full sunrise and before noon.

* For the sake of showing respect for the mosque, it is performed in 2 rakahs immediately after entering the mosque.

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

Prayer for rain.

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

Prayer "Istikhara" (Salatul-Istikhara), which is performed in 2 rak'ahs in those cases when the believer, intending to make a decision, turns to God with a request for help in making the right choice.

2. Not pronounced aloud: "Bismillah", which means In the name of Allah.

3. Start washing hands up to the hands - 3 times.

4. Rinse your mouth - 3 times.

5. Rinse your nose - 3 times.

6. Rinse your face - 3 times.

7. Wash the right hand up to the elbow - 3 times.

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

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

10. Simultaneously, with the index fingers of both hands, rub inside the ears, and with the thumbs behind the ears - 1 time.

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

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

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

Discharge of blood or pus.

After menstruation or the postpartum period in women.

After an erotic dream causing wet dreams.

After the "Shahada" - statements about the adoption of the Islamic faith.

2. Wash your hands - 3 times.

3. Then the genitals are washed.

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

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

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

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

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

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

3. Shaking them off, at the same time run them over your face.

4. After that, with the left hand, hold on the upper part of the right hand, the same with the right hand, hold on the upper part of the left hand.

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

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

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

5. Isha - Night prayer in 4 rak'ahs. It starts at nightfall (full twilight) and continues until the middle of the night.

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

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

"Allahu Akbar" - "Allah is Great"

(4) Grab your left arm with your right hand, placing them on your chest. Then say:

1. Al-Hamdu Lillayahi Rabbil-Aalamieen

2. Ar-Rahmaani r-Rahim.

3. Maliki Yaumid-Dein.

4. Iyaka na-budu Wa Iyaka nasta-yin.

5. Ikhdina s-syraatal-Mustakyim.

6. Siraatal-Lyazina an'amta alei-khim.

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

2. Gracious, Merciful.

3. Lord of the Day of Retribution!

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

5. Lead us to the straight path,

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

7. By the way of those whom You have favored, not of those on whom anger fell, and not of those who went astray

3. Lam-Yalid-valam yulad

4. Wa-lam yakul-lahu-Kufu-uan Ahad.

1. Say: “He is Allah - One,

2. Allah is Eternal (only the One in whom I will need to infinity).

5. He did not give birth and was not born

6. And there is no one equal to Him.

The hands should rest on the knees. Then say:

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

2. As-Salayama alaika Ayukhan-nabiyu wa rahmatu Llaahi wa barakyatuh.

3. Assalamu Aleyna wa ala ibaadi Llaahi-salikhin

4. Ashhadu Allaya ilaha ilallahu

5. Va ashhadu Anna Muhammadan Abduhu va Rasuulukh.

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

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

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

5. And I testify that Muhammad is His servant and Messenger.

2. Wa alay Ali Muhammad

3. Kama sallayta alaya Ibrahim

4. Wa alaya ali Ibrahim

5. Wa Baariq Aliyah Muhammadin

6. Wa alay Ali Muhammad

7. Kamaa Barakta alaya Ibrahiima

8. Wa alaya ali Ibrahim

9. Innakya Hamidun Majiid.

3. Just as You blessed Ibrahim

5. And send blessings to Muhammad

7. Just as You blessed Ibrahim

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

2. Innal Insana Lafi Khusr

3. Illya-Lyazina to Aman

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

5. Va Tavasa-u Bissabre.

1. I swear by the afternoon

2. Verily, every man is at a loss,

3. Except those who believe

4. Doing righteous deeds

5. Commanded one another the truth and commanded one another patience!

2. Fasal-li Lirabbikya Van-har

3. Inna Shani-aka huval abtar

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

2. Therefore, pray for the sake of your Lord and slaughter the sacrifice.

3. Verily, your hater will himself be childless.

1. Iza jaa nasrul Allahi wa fath

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

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

4. Inna-khu Kaanna Tavvaaba.

1. When the help of Allah comes and victory comes;

2. When you see how crowds of people convert to the religion of Allah,

3. Give praise to your Lord and ask His forgiveness.

4. Verily, He is the Accepter of repentance.

1. Kul Auuzu Birabbil - Falyak

2. Min Sharri maa halyak

3. Wa min sharri gaasikyn iza Wakab

4. Wa min sharri Naffassati fil Ukad

5. Wa min sharri Haasidin iz Hasad.

1. Say: "I resort to the protection of the Lord of the dawn,

2. From the evil of what He created.

3. From the evil of darkness when it comes

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

5. From the evil of the envious when he envies.

1. Kul Auuzu Birabbi n-naas

2. Maalikin naas

4. Min sharril Vaswasil-hannaas

5. Allusions yu-vasu fi suduurin-naas

6. Minal-Jinnati van-naas.

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

1. Say: “I resort to the protection of the Lord of people,

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

5. Who causes confusion in the hearts of men,

6. And it happens from jinn and people.

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

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

Wahdahu Laya Sharika lyah

Laahul Mulku, wa Laahul Hamdu

Wahuva alaya kully shayin kadeer

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

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Why Muslims. why do muslims pray 5 times a day? what is the reason? Why five and not more or less?

1.before sunrise

3.afternoon

4.after sunset

Then Moses met and told Muhammad that the sons of Israel did not master this, and that Muhammad asked to reduce the number of prayers.

So our Prophet ran back and forth until Allah told the community to read five prayers and each would be counted as ten read.

if less - zombie weakens

if more - no time to work

A faithful Muslim observes the Friday prayer.

This is sacred. A five-time prayer is recommendatory,

not a binding. And only idlers can observe it.

5 times a day prayer

How many times a day do Muslims pray?

There are three types of Muslim prayer:

(1) Prayer Fard is the duty of everyone, performed five times a day.

(a) Friday afternoon prayer at the Mosque (Friday Prayer).

(b) Eid (holiday) prayer in 2 rak'ahs.

(2) Sunnah is a voluntary supplementary prayer. It was enacted following the example of the Prophet (peace be upon him). These prayers are performed along with the five daily prayers. Some of them are performed before Fard prayers, and some after them. The number of prayers for Fard (obligatory) and Sunnah (optional) are set five times a day in the following order:

Prayer Time Previous.

Not every Christian knows what prayer is. It is understandable: it is the prerogative of Muslims. Every Muslim who accepts Islam is simply obliged to know what it is, and also to understand its whole essence. We'll talk about this.

What is namaz?

Namaz is the act of worshiping Allah five times. In other words, it is the daily obligatory prayer of Muslims, performed five times a day. Namaz is considered the second of the five pillars of Islam. It is believed that this is how a Muslim can get closer to Allah himself. This is the basic requirement of the Islamic religion, which must be strictly followed by a believing Muslim.

How is prayer performed?

As mentioned above, every Muslim should know this prayer: both a man and a woman are obliged to teach their children prayer when they turn 7 years old. So, what do you need to know before, during and after prayer?

A Muslim must have a mat. Know the exact time for your prayer. It is excellent to have knowledge of the ritual being performed. U.

Namaz is a daily fivefold prayer of a faithful Muslim, addressed to Allah. The first mention of prayer in the Quran is as follows: “This Book - there is no doubt about it - is a guide for the God-fearing, those who believe in the secret and stand up for prayer and spend from what We have endowed them with ...” (Quran, sura 2 “Cow ", verses 2-3). AT Holy Scripture Muslims have a lot of references to prayer to the Almighty Creator, and in its overwhelming majority, in the text of the Koran, prayer is linked to zakat - a cleansing alms that every Muslim is obliged to pay. Namaz is one of the 5 pillars of Islam and is performed by adherents of the Muslim religion 5 times a day. These prayers are obligatory and are called "fariz". There are also additional or voluntary prayers, which are called "nefel" in Islam.

The obligation to perform five prayers is assigned to every person who converted to Islam, regardless of gender.

Also ask

Peace be upon you is not funded by any organization, foundation, church or mission.

It exists on personal funds and voluntary donations.

How to pray five times a day with a busy work schedule?

Before I really began to understand Islam, I thought that the five times a day prayer prescribed for believers is very difficult to perform. It seemed unrealistic to me to hope that I could interrupt my working day to read namaz

Working as a journalist, I spent more than 10 hours either in the office or at conferences, interviews, meetings, hardly finding time even to have lunch. If I didn't work, I would divide my time between household chores, family, friends, and training. I have been punctual all my life, except for the fact that I miss prayers. It seemed to me that I would hardly be able to get up for morning prayer, because otherwise I would be too tired, and my day would not be so fruitful. It also seemed impossible for me to interrupt my work to read the daily prayers - Zuhra and Asra. With the advent of the Maghreb, there was a wavering. Since this time falls at the end of the working day, I again missed it, because this is too short a period to have time to get home. So, the only prayer that I read on time is Isha - the evening prayer. For most of my life, I would at best pray in the evenings, or try to pray here and there, adjusting my work schedule.

Without realizing it, my inconsistency and attempts to pray gradually led me to the idea that it is necessary to read namaz during the day. I believe in Allah and love Him, but on my own terms, and not on those set out in the Qur'an and Sunnah. If the fivefold prayer is the basis for considering yourself a Muslim, how can you ignore this prescription? One of the ways that the Almighty has given us to be closer to Him is to strive to be submissive to the will of Allah.

When I came to understand the importance of prayer, it turned out to be incredibly easy to achieve what I wanted. It suddenly dawned on me that if I do not fulfill one of the pillars of Islam, I cannot consider myself a Muslim. If I wanted to have strong connections with the Almighty, then I did not take the necessary measures. I quickly refocused my life, and in a year and a half, I never knowingly missed a prayer, whether I was at the office, the mall, the grocery store, with friends, or on a trip.

Looking back, I see how wrong I used to be. It seemed to me that prayers are not practical, but in fact they are simple and easy. When I tried to adjust my daily schedule so that I had time to read prayers, the clutter in my life disappeared. Because regular prayer helps inner harmony and calmness, I began to cleanse myself of negativity, spend less time on empty chatter. Timely prayer helped me to be more focused, persistent and fruitful to work. Reading the morning prayer actually gives me a boost of energy throughout the day. Gradually, prayers, which I considered burdensome, became for me an integral part of my life. Everyday life. With the help of Allah, I have found ways to overcome obstacles. For example, this summer in Canada, I read Zuhr in fitting rooms.

By remembering Allah throughout the day through prayers and dhikrs, you remove difficulties from yourself and your faith.

Translated from The Huffingston Post exclusively for IA "Info-Islam"

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1) For each question, start a separate topic, except in cases of addition, or clarification for an already existing question.

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5 times prayer. Can't pray 5 times a day

– What to do if you can’t pray 5 times a day?

Re: 5 times prayer. Can't pray 5 times a day

Congratulations on your acceptance of Islam. Praise be to Allah Who has guided you to the straight path! I ask Allah Almighty to strengthen you on this path and make you happy both in this world and in the future! Dear sister, at first it is not always possible to do everything perfectly right, in any case there will be some mistakes. Let this not upset you, for Allah does not impose on a person what he cannot afford. He sees your heart, the sincerity you show. Therefore, do not despair, study, gain knowledge, we will certainly help you with the help of Allah. As for the 5-fold prayer, try to perform it on time, without missing or postponing any of the obligatory prayers. Allah Almighty said: “Indeed, prayer is prescribed for the believers at a certain time.” (Sura An-Nisa, 103).

When you read the instructions, you probably realized that each of the 5 prayers consists of a fard (obligatory) and a sunna (optional). If for some reason you are unable to read the sunnah, then there is no sin on you, you will not be asked for it on Sunday, but know that you should not make it a habit to leave the sunnah, as it makes up for the shortcomings of your obligatory prayers. In addition, the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever reads twelve rak'ahs during the day and night, a house in Paradise will be built for him” (Muslim, 728). The hadith is about prayers - sunnah. As for the prayer - fard, then leaving this prayer is a great sin, in no case leave them. I ask Allah Almighty to support and help you in this.

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Many of the ethnic Muslims do not know how to pray, what then to say about those who have only recently converted to Islam. Some do not begin to pray, finding excuses for themselves, such as: no time, work, I don’t know how to pray, then I’ll make up, and so on. The main excuse is fear: “How will I do prayer correctly, if I work a lot, if I miss one of the prayers, then there is no point in doing the rest, I don’t know what to read in prayer.” Therefore, prayer is postponed until later, when he retires, learns the suras and does everything as expected.

You can’t think like that, because “later” may never come. You might just not survive. One should not deprive oneself of the opportunity to be among those who enter Paradise, yielding to the instigations of Satan. Namaz will not take a lot of time from a person, but it will purify his thoughts and heart, become a barrier between him and the shaitan and bring him closer to Allah Almighty. “..Verily, prayer removes from abomination and obvious sin ...” (Sura al-Ankabut ayat 45) “They have believed, and their hearts are comforted by the remembrance of Allah. Is it not the remembrance of Allah that comforts hearts? ( sura al-Raad, sura 28).

Performing namaz is one of the main duties of a Muslim, because by namaz people will be judged on the deeds of a person: “The first thing that will be settled with the servant of Allah on the Day of Resurrection is prayer. And if his prayer is good, then all his other deeds will be good, and if his prayer turns out to be worthless, then the rest of his deeds will turn out to be worthless..(at-Tabarani in "al-Ausat" 2/13. "Sahih al-Jami" 2573.) So is it really impossible to find a little time for prayer?

How to learn how to do namaz correctly? The easiest way is to go to the mosque and repeat everything after the prayers, but this can take a long time, not all surahs and duas are pronounced loudly. But this good way to start praying regularly. And what about those who work and do not have the opportunity to attend the mosque for every prayer? Video is the best option. Everything is visible and well heard. This option is also suitable for those who have already learned the procedure for namaz, but are afraid to do namaz incorrectly, for them there is a video that shows in detail how to perform namaz correctly. It is better to see once than hear or read a hundred times, as the saying goes. folk wisdom. Namaz on the video is explained in great detail. Each action and position of the body is commented. For beginners to learn namaz namaz, the video is a very good helper. With the help of video, you can fix the correct pronunciation of words, because Russian letters cannot accurately convey phonetics Arabic. Learning to pray from a video is easier than just reading the order of actions and the words spoken in prayer, because you can stop the recording at any time and watch it again to remember the position of the body or the words spoken.

How to read namaz correctly? First you need to learn the times of prayers, the rules for performing Ghusl and Wudu, at least 3 short surahs from the Qur'an and Surah Fatih, as well as memorize the words and duas that are read in prayer and the order of prayer. In principle, this is not difficult, at first, of course, there will be mistakes, but this does not mean that prayer will not be accepted. One must hope for the forgiveness of Allah and strive from the bottom of one's heart to pray. How to learn to read namaz? The following will be given schemes for performing prayers, consisting of 2, 3 and 4 rak'ahs. Rakat is the order of words and actions in prayer. One rak'ah consists of one ruku (bow from the waist) and two soot (bows to the ground). For the convenience of beginner Muslims, the scheme will include all the words of prayer in Russian, as well as translation of meanings and originals in Arabic.

Fard prayer for beginner men from 2 rak'ahs.

1. Stand facing the Kaaba. Read Iqamat, read only for fard prayers:

الله أَكْبَرُ الله أَكْبَرُ -twice

أَشْهَدُ أَنْ لاَ اللَّهُ إلاَّ إلَهَ - twice

أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ - twice

حَيَّ عَلىَ الصَّلاَةِ - twice

حَيَّ عَلىَ الْفَلاَح - twice

قَدْ قَامَتِ الصَّلاَةُ - once

الله أَكْبَرُ الله أَكْبَرُ - once

لاَ إلَهَ إلاَّ الله - once

(اَلصَّلاَةُ خَيْرٌ مِنَ النَّوْمِ )

Allahu Akbar Allahu Akbar

Allahu Akbar Allahu Akbar

Ashkhadu alla ilaha illallah (2 times).

Ashkhadu Anna Muhammadar Rasulullah (2 times).

Hayya 'ala salah (2 times).

Hayya 'alal fallah (2 times).

Allah A kbar A Allah A kbar.

La ilaha illaallah.

(Assalatu khairumminannaum - pronounced 2 times when summoned to the morning prayer after the words haya alal fallah)

(Allah is above all. I testify that there is nothing and no one comparable to the One and Only God.I bear witness that Muhammad- Messenger of Allah.Hurry to prayer. Hurry to salvation. The prayer begins. Allah is above everything. There is no god but Allah).

Express the intention of the heart to perform prayer (it is called which prayer will be performed and the number of rak'ahs), for example: “I intend for the sake of Allah to make 2 rak'ahs of today's fard morning prayer». You don't have to say it out loud.

2 . Raise your hands up to your ears so that the palms are turned towards the Kaaba, the ends of the thumbs touch the earlobes or run parallel to them. Put the rest of the fingers straight and point up. You cannot turn your palms towards your ears, cover your ears with your hands, or make a weak symbolic gesture with your hands without raising them completely to your ears. These actions are contrary to prayer according to the Sunnah of the Prophet (peace and blessings of Allah be upon him)

Raising your hands up, say Takbir iftitah (initial takbir):

اَللهُ أَكْبَرْ

"Allahu Akbar" (Allah is great!). Body position during Takbir: stand straight, eyes look at the place where you will perform sajda (prostration). Bending the neck and resting the chin on the chest is undesirable (makruh), at this time the legs should be parallel to each other, the distance between them should be about four fingers.

3. After pronouncing the Takbir, stand on Qiyam, that is, standing after the Takbir, to do this, put your right hand on your left, while clasping the left hand with your little finger and thumb right hand. And in this position, put your hands on your stomach just below the navel. The gaze is directed to the place where the forehead will touch the floor in the soot position.

4. Then, in this position, without taking your eyes off the place of soot eyes, proceed to Qiraat - reading, in which you read starting from the dua "Sana" and further to Ruku.

Dua Sana:

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، وَتَبَارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَلَا إِلَهَ غَيْرُك

"Subhanaka Allahumma wa Bihamdika Wa tabaraka-smuka wa ta'ala jadduka wa la ilaha gairuk.” (Allah! You are above all shortcomings, all praise to You, infinite is the presence of Your Name in everything, high is Your Majesty, and apart from You we worship no one). Read more

أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

"Auuzu bil-lyayahi mina-shaytaani r-rajim" (I seek refuge with Allah from Satan, who is being stoned.)

بِسْمِ اللهِ الرَّحْمَنِ الرَّحيِمِ

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

5. First rak'ah.In the same position, read Surah Fatiha:

بِسْمِ اللَّـهِ الرَّ‌حْمَـٰنِ الرَّ‌حِيمِ

الْحَمْدُ لِلَّـهِ رَ‌بِّ الْعَالَمِينَ

الرَّ‌حْمَـٰنِ الرَّ‌حِيم

مَالِكِ يَوْمِ الدِّينِ

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

اهْدِنَا الصِّرَ‌اطَ الْمُسْتَقِيمَ

صِرَ‌اطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ

غَيْرِ‌ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

AlhamdulilLakhi Rabbi-l-alamieen! Ar-Rahmani-r-Rahim! Maliki yawvmiddin. Iyyaka na'budu wa iyyaka nasta'in. Ihdi-on-with-Syrat-al-mustaqim. Syrat-al-lyazina an ‘amta ‘alaihim. Gairi-l-magdubi ‘aleihim wa lyaddaaa-liiin.

(Praise be to Allah, Lord of the worlds! Merciful, Merciful, King on the Day of Judgment. We worship You and ask You to help! erring ones).

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ‌

فَصَلِّ لِرَ‌بِّكَ وَانْحَرْ‌

إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ‌

"Inna a'tayna kal-kausar. Fasalli li rabbika vanhar. Inna shaniaka huva-l-abtar" . (We have bestowed on you al-Kawthar (countless blessings, including the river of the same name in Paradise).Therefore, pray for the sake of your Lord and slaughter the sacrifice. Verily, your hater himself will be unknown). In prayer for beginner men, you can limit yourself to reading Surah Fatiha and immediately move on to the Hand. But you can do this for a short time, and learn other suras as quickly as possible.

7. Next we make the hand: bend in a bow: while the back is straight, parallel to the floor, saying:"Allahu Akbar" - (Allah is Great), spread your fingers and put them on your knees and at the same time keep your legs and back straight, so that the angle formed at the same time is straight, look at your toes.

سُبْحَانَ رَبِّيَ الْعَظِيمِ

"Subhaana Rabiyal Azim" (Glory to my Great Lord).

You need to pronounce this phrase an odd number of times, starting from three. For example 3, 5 or 7 times. Ibnu Mas’ud reports: “The Messenger (peace and blessings of Allaah be upon him) ordered us: “If any of you bows from the waist (ruku’u), let him say three times: “Subhana Rabbi al-Azeem.” And this is the smallest amount. When performing the Earth Bow (sujud), let him also say three times: “Subhana Rabbi-al-A’la.” And this is also the smallest amount. (Abu Dawud - Salat 154 (886); Tirmizi - Salat 194 (261)).

8. We straighten up from the bow, while saying:

سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ

رَبَّنَا وَلَكَ الحَمْدُ

« Sami'allahu Estuary Hamidah."

"Rabbana wa lakal hamd."

(Allah heard those who praise him. O our Lord, to You alone all praise!)

9. After we straighten up, we immediately do Soot with the words:

"Allahu Akbar" At the same time, we lower everything in order: first the knees, then the hands, then we press the nose and forehead to the floor. At the same time, put your head between your hands, press your fingers against each other in the direction of the Kaaba; during soot, the elbows of men should not touch the ground and they should be spread apart from the sides. The feet are parallel to each other, the fingers are directed towards the Kaaba. In this position say:

سُبْحَانَ رَبِّيَ الْأَعْلَى

"Subhana Rabbiyal A'laa." (Glory to my Lord Supreme). We read a choice of 3, 5 or 7 times.

10. Next, we rise to a sitting position with the words"Allahu Akbar" Sit down: bend your knees, put your hands on them. We are in a sitting position, so much time that it is enough to say “Subhanallah”. Then, saying:"Allahu Akbar" again we fall into soot and again we say:"Subhana Rabbiyal A'laa." 3, 5 or 7 times, whilethe number of times should be the same in the hand and in the soot. The position of the body is the same as in the first bow.

11. We rise to a standing position with the words:"Allahu Akbar" At the same time, we fold our hands on our chest. The first rak'ah is over.

Second rak'ah: repeat all the steps, starting with the reading of Surah Fatiha. In front of her in all rakahs, except for the first, read: "Bis-mi Llyayahi-Rrahmani-Rrahim"

12. After it, we read another sura, for example, the sura “Ikhlas»:

قُلْ هُوَ اللَّـهُ أَحَدٌ

اللَّـهُ الصَّمَدُ

لَمْ يَلِدْ وَلَمْ يُولَدْ

وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

“Kul huva llaahu ahad. Allahu samad. Lam yalid wa lam yulad. Wa lam yakullahu kufuvan ahad.” (He - Allah - is one, Allah is eternal; He did not give birth and was not born, and no one was equal to Him!) (Sura 112 - “Ikhlas).

IMPORTANT: In one prayer, you cannot read the same suras, with the exception of Surah Fatiha, it must be read in each rakah of prayer.

Next, we make the Hand, Soot according to the scheme of the first rak'ah until the moment of the second bow of Sazhd, after which we sit down to read the dua. Men sit on the left foot, while the toes of the right foot, bent, are directed towards Qibla. Look at your knees.

13. In this position, we read the dua Tashahud:

اَلتَّحِيّاتُ الْمُبارَكاتُ الصَّلَواتُ الطَّيِّباتُ لِلهِ، اَلسَّلامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكاتُهُ، اَلسَّلامُ عَلَيْنا وَعَلى عِبادِ اللهِ الصّالِحينَ، أَشْهَدُ أَنْ لآ إِلهَ إِلاَّ اللهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ الله،ِ اَللّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَعَلى آلِ مُحَمَّدٍ كَما صَلَّيْتَ عَلى إِبْراهيمَ وَعَلى آلِ إِبْراهيمَ، وَبارِكْ عَلى مُحَمَّدٍ وَعَلى آلِ مُحَمَّدٍ كَما بارَكْتَ عَلى إِبْراهيمَ وَعَلى آلِ إِبْراهيمَ، فِي الْعالَمينَ، إِنَّكَ حَميدٌ مَجيد

"At-tahiyayatu Lillayahi Was-Salavaatu wat-Tayibat As-Salayama aleyka Ayukhan-nabiyu wa rahmatu Llaahi wa barakyatuh. Assalamu Aleyna wa ala ibaadi Llaahi-salikhin Ashkhadu Allaya ilaha ilallahu Va ashkhadu Anna Muhammadan Abduhu va Rasuulukh" (Greetings, prayers and all good deeds belong only to Allah Almighty. Peace be upon you, O Prophet, the mercy of Allah and His blessing Peace be upon us, as well as to all the righteous servants of Allah, I testify that there is no god worthy of worship except Allah. And I testify that Muhammad is His servant and Messenger . IMPORTANT : when reading “la illaha”, raise the index finger of the right hand, and lower it to “illa llahu”.

اللهمَّ صَلِّ عَلىَ مُحَمَّدٍ وَ عَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى اِبْرَاهِيمَ

وَ عَلَى آل اِبْرَاهِيم اِنَّكَ حَمِيدٌ مَجِيدٌ

اللهمَّ بَارِكْ عَلىَ مُحَمَّدٍ وَ عَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى اِبْرَاهِيمٍ
وَ عَلَى آل اِاِبْرَاهِيمِ اِنَّكَ حَمِيدٌ مَجِيدٌ

“Allaahumma sally ‘alaya sayidinaa muhammadin wa ‘alaya eeli sayidinaa muhammad, Kama sallayte ‘alaya sayidinaa ibraahima wa ‘alaya eeli sayidinaa ibraahim, Wa baarik ‘alaya sayidinaa muhammadin
wa ‘alaya eeli sayidinaa muhammad, Kamaa baarakte ‘alaya sayidinaa ibraahima
wa ‘alaya eeli sayidinaa ibraahiima fil-‘aalamiin, innekya hamidun majiid.

(O Allah! Bless Muhammad and his family, as You blessed Ibrahim and his family.
And send blessings on Muhammad and his family, as You sent blessings on Ibrahim and his family in all the worlds. Verily, You are the Praised, the Glorified).

اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا، وَلاَ يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي، إِنَّكَ أَنْتَ الغَفُورُ الرَّحِيمُ

« Allahumma innie zolyamtu nafsi sulman cashier ya la yagfiruz zunuuba illa Ant . Fagfirli magfiratam min ‘indik uarhamni innaka Antal Gafuurur Rakhim.”

(“O Allah, truly I have been extremely unfair with myself, and only You forgive sins. So forgive me from Your side and have mercy on me! Verily, You are the Most Forgiving, the Most Merciful).

16. After that, say a Greeting - turn your head first to the right, look at your shoulder, while saying:

السَّلاَمُ عَلَيْكُمْ وَ رَحْمَةُ اللهِ

"Assalayama" a leikum wa ra h matu-llaah" (peace and blessings of Allah be upon you), then turn your head to the left, look at your shoulder: "Assalayama" a leikum wa rahmatu-llaah " (peace and blessings of Allah be upon you). Namaz in 2 rak'ahs is over.

17. Optional - read at the end"Ayatul-Kursi"(255 verses of the Surah " Bakara”), then tasbih: 33 times -سُبْحَانَ اللهِSubhanallah, 33 times - اَلْحَمْدُ لِلهِ Alhamdulillahand 33 times — اَللَّهُ اَكْبَرُ Allahu Akbar. At the end of the Tasbiha read:

لاَ اِلَهَ اِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ.لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ
وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

“La ilaha illalah wahdahu la shikalyakh, lyakhul mulku wa lyakhul hamdu wa hua ala kulli shayin kadir” .

Then raise your hands with your palms up to chest level and in this position read the dua that the Messenger of Allah (sallallahu alayhi wa sallam) read or any dua that does not contradict Shariah.

Learn to read fard prayer from 3 rak'ahs

Prayer of three rak'ahs is the fard of Maghrib prayer.

The first 2 rak'ahs are read in the same way as in the prayer of 2 rak'ahs.

Stand facing the Kaaba, say Ikamat, express intention, say Takbir "Allahu Akbar!", dua "Sana" and stand on the first rak'ah.

First rak'ah: Sura Fatiha, short sura, ruku, sajda, second sojda. Get up for the second rak'ah.

The second rak'ah: Surah "Fatiha", a short surah, a hand, soot, a second soot, sit down and read only dua Tashahud. Get up for the third rak'ah.

Third rak'ah: Surah Fatiha, further a short surah is not readable, immediately - a hand, soot, a second soot and sit down to read the dua. Read dua Tashahud, Salavat, "Allahumma inni zolyamtu nafsi", after doing the Greeting - turn the head to the right and left with the words: "Assalayama" a leikum wa rahmatu-llaah" - The prayer of 3 rak'ahs is over.

Learning to read fard prayer from 4 rak'ahs.

Zuhr, Asr and Esha fard prayers consist of 4 rak'ahs.

How to read namaz? The video on the site clearly demonstrates the performance of such a prayer. Stand facing the Kaaba, say Ikamat, express intention, say Takbir "Allahu Akbar!", dua "Sana" and stand on the first rak'ah. The first and second rakahs are read as 2 rakah fard prayers. But after the second rak'ah in the seat, read only Tashahud, then stand up and perform 2 rak'ahs, in which, after Surah Fatiha, do not read another surah. After the fourth rak'ah, sit down and read the dua Tashahud, Salavat and . Next, make a greeting.

Sunnah and nafl prayers of 4 rak'ahs

It is important to remember how to properly perform sunnah prayer. Such a prayer is read in the same way as a fard prayer, only in the third and fourth rakahs it is obligatory to read a short sura after the Fatih sura. Iqamat is not read for such prayers. And in the intention, be sure to mention that this is a sunnah or nafl prayer.

Namaz Witr - how to read

Namaz Witr consists of three rak'ahs, but it has certain reading rules that apply only to this prayer.

Stand facing the Kaaba, express your intention, say Takbir "Allahu Akbar!", Dua "Sana" and stand on the first rak'ah.

قُلْ أَعُوذُ بِرَ‌بِّ الْفَلَقِ ﴿١﴾ مِن شَرِّ‌ مَا خَلَقَ ﴿٢﴾ وَمِن شَرِّ‌ غَاسِقٍ إِذَا وَقَبَ ﴿٣﴾ وَمِن شَرِّ‌ النَّفَّاثَاتِ فِي الْعُقَدِ ﴿٤﴾ وَمِن شَرِّ‌ حَاسِدٍ إِذَا حَسَدَ ﴿٥﴾

“Kul a” uzuu bi-rabbi l-falak. Minn sharri maa halak. Wa minn sharri ‘gaasikyn isaa vakab. Wa min sharri nafazaati fii l-“ukad. Wa minn sharri haasidin isaa hasad."

(Say: "I resort to the protection of the Lord of the dawn from the evil of what He has created, from the evil of darkness when it comes, from the evil of witches who spit on bundles, from the evil of an envious person when he envies.")

اَللَّهُمَّ اِنَّا نَسْتَعِينُكَ وَ نَسْتَغْفِرُكَ وَ نَسْتَهْدِيكَ وَ نُؤْمِنُ بِكَ وَ
نَتُوبُ اِلَيْكَ وَ نَتَوَكَّلُ عَلَيْكَ وَ نُثْنِى عَلَيْكَ الْخَيْرَ كُلَّهُ نَشْكُرُكَ
وَ لآ نَكْفُرُكَ وَ نَخْلَعُ وَ نَتْرُكُ مَنْ يَفْجُرُكَ

اَللَّهُمَّ اِيَّاكَ نَعْبُدُ وَ لَكَ نُصَلِّى وَ نَسْجُدُ وَ اِلَيْكَ نَسْعَى وَ نَحْفِدُ
نَرْجُوا رَحْمَتَكَ وَ نَخْشَى عَذَابَكَ اِنَّ عَذَابَكَ بِالْكُفَّارِ مُلْحِقٌ

“Allahumma inna nastainuka wa nastagfiruka wa nastahdika wa nu’minu bika wa natubu ilyayka wa netawakkulu aleyke va nusni aleyku-l-haira kullehu neshkuruka wa laa nakfuruka wa nakhlyau wa netruku mey yafjuruk. Allahumma iyyaka na’budu wa laka nusalli wa nasjudu wa ilyayka nes’a wa nakhfidu narju rahmatika wa nakhsha azabaka inna azabaka bi-l-kuffari mulhik "

(« O Allah! We we ask you to lead us on the true path, we ask your forgiveness and repent. We believe in You and we rely on You. We praise You in the best way. We thank You and we are not disbelievers. We reject and renounce the one who does not obey You. O Allah! You alone we worship, pray and make prostrations to the ground. We strive for You and we go. We hope in Your Mercy and fear Your punishment. Verily, Your punishment is upon the unbelievers!”)

If a Muslim does not yet know the dua "al-kunut", until he learns the dua Qunut, it is allowed to read the dua:

رَبَّنَا اَتِنَا فِى الدُّنْيَا حَسَنَةً وَ فِى اْلآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ النَّارِ

"Rabbana atina fi-d-Dunya hasanatan wa fi-l-Ahirati hasanatan va kyna azaban-Nar". 234

(Our Lord! Give us in this and in future life good, protect us from the fire of Hell).

And if he does not know and this is a dua, then you need to say 3 times: "Allahumma-gfirli" (O Allah! Forgive me!) or 3 times :"Ya, Rabbi!" (O my Creator!).

After that with the words "Allahu Akbar!" make a hand, then soot, second soot and sit down to read Tashahuda, Salavat, "Allahumma inni zolyamtu nafsi" , make a greeting. Prayer Vitr is over.

Namaz, as you know, one of the most important pillars of Islam. Through prayer, the servant of Allah performs the worship of his Lord through the body and spirit.

AT Holy Book Islam and the Noble Sunnah of the Final Messenger of the Almighty (LGV) there are many references to the importance of prayer for believers. So, in Surah "Spider" our Creator actually commands to perform prayer:

“Read what is suggested to you from the Scripture and pray. Verily, prayer protects from abomination and reprehensible” (29:45)

The practice of Sunni Islam rests on four madhhabs, the presence of which marks the flexibility of the entire religious system. In this material, we will tell you how prayer is read by men within the framework of these generally accepted theological and legal schools in Sunnism. In view of the fact that the Hanafi madhhab dominates among Russian-speaking Muslims, as an illustration, a video will be presented on the procedure for performing prayers according to this particular theological and legal school.

Recall that the prerequisites for recognizing prayer as valid are: a person’s confession of Islam and his spiritual fullness, adulthood (from the position of Sharia), prayer at a strictly set time for it (prayer schedule for Russian cities is presented), the presence of taharat, cleanliness of clothes and the place of prayer, observance of the awra (so that shameful places do not open during bows), appeal to Kyibla (Kaaba), the intention of a person to read prayer.

Let's describe the step-by-step prayer using a specific example from the video.

The order of reading prayer

(on the example of the morning)

This prayer includes two rak'ahs of sunnat and fard. The believer must initially stand aloud or say to himself intention(niyat) to perform exactly the morning prayer. It goes on to say takbir tahrim - "Allahu Akbar!"(“Allah is great!”). This type of takbir indicates the beginning of prayer. After it, a person is forbidden to pronounce extraneous words and make movements that are not directly related to prayer. Otherwise, it will not be considered completed.

It is important to pay attention to how the hands are positioned during takbir tahrim. The Hanafi and Maliki madhhabs affirm the need, at the level of the Sunnah, to raise the hands of men to the back of the head and touch the earlobe with the thumb, while in the Shafi'i and Hanbali this is not necessary. After this action reads dua sana:

“SubhanakAllahumma wa bihamdika, wa tabarakasmuka, wa taala jadduka, wa la ilaha gairuk”

Translation:“Glory and praise to you, Allah! Your name is pious, Your greatness is above all. And there is none worthy of worship except You."

Note that within the framework of the Shafi'i madhhab used another duasana:

“Wajyakhtu wajhiya lil-lyazii fataras-samauaati wal-ard, hanifam-muslimah, wa ma ana min al-mushrikin, innas-salati wa nusuki, wa mahhyaya, wa mamati lil-lyakhi rabbil-'alyamin, la sharika lyakh, wa bi zalikya umirtu wa ana minal muslimin"

Translation:“I turn my face to the One who made the heavens and the earth. And I'm not a polytheist. Indeed, my prayer and my morality, life and death belong only to Allah - the Lord of the worlds, Who has no partner. This is what I was ordered to do, and I am one of the Muslims (who submitted to the Almighty Creator).

The hands at this moment, according to the madhhab of Imam Abu Hanifa, men should be placed below the navel. thumb and the little finger of the right hand clasps the wrist of the left. In the Shafi'i madhhab, the hands should be above the navel, but below the chest. The Maliki usually have their hands down. In the Hanbali madhhab, there is no consensus on where exactly to put your hands - below or above the navel. The decision of this question is left to the discretion of the most faithful.

Rakaat #1. Standing - kyam

Following the dua-san, formulas are read "taauz":"Aguzu bil-Lahi min ash-shaitan ir-rajim"(“I seek refuge with Allah from the [defilement] of the stoned devil”), basmalla:"Bismillah ir-Rahmaan ir-Rahiim"(“In the name of Allah [I start a business]”) and Fatiha. Then any other sura or successive Qur'anic verses (at least three). An example of an additional Qur'anic text that can be recited in the first rak'ah is the Kausar sura:

“Innaa aghtaynaa kyal-kyausar. Fasalli li-rabbikya wa-ankḥar. Innaa shaa niyaka huval-abetar" (108:1-3)

Translation of the meaning (according to E. Kuliyev):“We have given you Abundance (the river in Paradise, which is called al-Kawthar). Therefore, pray for the sake of your Lord and slaughter the sacrifice. Verily, your hater will himself be childless.”

The vertical position of the prayer while reading the Fatiha and other parts of the Qur'anic text is called "kyam" (standing).

Belt bow - hand '

Next, the believer does waist bow(hand 'or rukug), rests his palms with fingers slightly apart on the knee cups, as shown in the photo, trying to keep his back straight parallel to the floor, and says the words to himself three times: "SubhanaRabbial-Gaziim"("Pure is my Great Lord"). Then you should get out of the state of the hand 'into a vertical position with the words: "SamigAllahu li-man hamidya"(“Allah hears the one who pronounces glorifications”). Then the worshiper pronounces the formula to himself: "Rabbana lakal-hamde"(“O our Lord, praise be to Thee”). When leaving the waist bow, the person's arms are lowered along the torso.

It should be noted that in the Shafi'i and Hanbali madhhabs, before the beginning of the bow, a person should raise his hands, as in the case of takbir tahrim among the Hanafi and Maliki. At the same time, for the latter, this is a movement inside prayers with even number rak'ahs are uncharacteristic.

Bow to the earth - sujud

The next element of prayer is sujud (or sajda) - prostration with the words tabira tahrim. On how to perform this action, opinions differed in different madhhabs. Most of the Muslim scholars of different schools, relying on the Sunnah of the Grace of the Worlds of Muhammad (S.G.V.), stated that first the knees fall on the floor, then the hands and, finally, the head, which is located between the hands. In the Shafi'i madhhab, the hands are placed at shoulder level. Fingertips must be kept on the floor and directed towards Kyibla. Eyes in sujud do not need to be closed.

Sajda symbolizes the obedience of the faithful to the will of the Almighty. In fact, this is the main element of prayer - a person lowers his most important and highest part of the body (head) to the very bottom (floor / ground). It is necessary that both the forehead and the tip of the nose are in contact with the surface, and the toes of the feet do not come off the floor. In this position, the words are pronounced three times "SubhanaRabbial-Aglya"("Holy is my Lord, who is above all"). The prayer comes out of the sujud with the takbir "Allahu Akbar". At the same time, he first raises his head, then his arms and sits down on his left leg. In a sitting position, the hands are placed on the hips so that the fingers touch the knees. The believer stays in this position for several seconds, after which he again makes a prostration according to the algorithm described here.

The exit from the sajda in odd rak'ahs is carried out in such a way that first the worshiper lifts his face off the floor, then his hands. The person returns to a vertical position (with the words "Allahu Akbar"), similar to the qiyam of the first rak'ah. Thus, the second rak'ah of prayer begins.

Rakaat #2

In qiyam, the sura “Fatiha” is again read first, after which any other sura or at least three successive verses follows. However, these should be different from the passages from the passages used in the first rak'ah. For example, let's take Surah Ikhlas:

“Kul hu Allahu ahadeh. Allahu samade. Lam yalide wa lam yulyade. Wa lam ya kul lahu kufuan ahade” (112:1-4)

Meaning translation:“Say: “He is Allah, the One, Allah the Self-sufficient. He did not give birth and was not born, and there is no one equal to Him.”

Tashahhud

In the second rak'ah, the Muslim makes a waist and prostration similar to those performed in the first rak'ah. The only difference is that after the sujud, the worshiper remains in a sitting position - kuud (in this case, the right foot is perpendicular to the floor, and its fingers should be directed towards Kyibla, while the left foot lies freely, pressing its upper part against the floor under the weight of the worshiper) and says to himself dua tashahhud:

“At-tahiyatu lillahi was-salauatu wat-tayibat. As-salamu galayika, ayuhan-nabiyu, wa rahmatullahi wa barakatuh. As-salamu alayna wa ala giybadillakhis-salihin. Ashkhadu allaya-ilyayaha illallahu wa ashkhadu an-na Muhammadan habuduhu wa rasulukh "

Translation:“Greetings to Allah, prayers and excellent expressions, peace be upon you, O Prophet, and the mercy of Allah and His blessings, peace be upon us and the righteous servants of Allah. I bear witness that there is no one worthy of worship except Allah, and I bear witness that Muhammad is His slave and His messenger.”

A desirable action (mustahab) when sitting and reading tashahhud is considered to be raising the index finger of the right hand at the moment of pronouncing to oneself a fragment of the shahada about faith in the Almighty (“Ashhadu allaya-ilyaha illallahu”). On the next phrase (“wa ashkhadu an-na Muhammadan gabuduhu wa rasulukh”) it is necessary to lower the finger and return the brush to its original state.

Salavat

Following tashahhud, if the prayer consists of two rak'ahs (for example, sunnat and fard in morning prayer, sunnat - in midday, evening and night prayers), salavat is read. This is actually a prayer for the Final Messenger of God (LGV), consisting of two similar friend on other parts:

“Allahumma sally ‘ala Muhammadin wa ‘ala ali Muhammad. Kamaa salayata ‘ala Ibrahiima wa ‘ala ali Ibrahiima, in-nakya Hamiyidun Majiid. Allahumma barik ‘ala Muhammadin wa ‘ala ali Muhammad. Kamaa barakta ‘ala Ibrahiima wa ‘ala ali Ibrahiima, in-nakya Hamiyidun Majid "

Translation:“O Allah, praise (mention with praise among the angels) Muhammad and the family of Muhammad, as You blessed Ibrahim and the family of Ibrahim. Verily, You are the Worthy of Praise. Glorious! O Allah, send blessings (continue to raise) Muhammad and the family of Muhammad, as You did for Ibrahim and the family of Ibrahim. Verily, You are the Praiseworthy, the Glorious!"

At the end of the salavat, it is read verse from Surah Baqarah:

“Rabbanya attina fid-dunya hasanatan wa fil ahirati hasanatan, wa kyyna gazabannar” (2:201)

Meaning translation:“Our Lord! Grant us good things in this world and good things in the Hereafter, and protect us from the torment of the Fire.”

salam

Following this, the worshiper, alternately turning his face to the right and left and fixing his eyes on his shoulders, says salam:

"As-salamu galaykum wa rahmatullah"

Translation: "Peace be upon you and the mercy of Allah."

There are many opinions about who exactly the greeting is addressed to. If we summarize different points vision, then this action symbolizes the greeting that the believer utters to other worshipers, angels who record the deeds of a person, and Muslim genies.

At this point, the prayer, consisting of two rak'ahs, ends. After salam, the worshiper says the word three times "Astaghfirulla"("Forgive me Lord") and ends the prayer dua:

“Allahumma antyas-salamu wa minkyas-salayam, tabaraktya I-zal-jalyali wal-ikram”

Translation: “O Allah, You are peace, and peace comes from You alone. Give us a blessing."

The worshiper pronounces these words, raising his hands at chest level. After that, he lowers his hands, running them over his face.

The reading of prayer is clearly demonstrated in the video.

Important Features

Parts of the prayer, which are Sunnat, are performed in such a way that the believer says all the words to himself. In the fard part, things are a little different. Takbir tahrim, the rest of the takbirs when making a hand and sajdah, salam are pronounced aloud. At the same time, in the fards of the morning, evening and night prayers in the first pair of rak'ahs, "Al-Fatiha" and an additional sura (or verses) are also read loudly to the prayers.

Namaz, consisting of 4 rak'ahs, is performed in almost the same way. The only difference is that in the 2nd rak'ah after tashahhud, the worshiper must stand on the 3rd rak'ah, perform it like the first, and the 4th - like the second with salavat, salam and the final dua. It should be noted here that in the four-rakah fard prayers while standing (qiyam) in the 3rd and 4th rakahs after the Fatiha, not a single short sura is read. Instead, the believer immediately goes into a waist bow.

A similar order of prayer is characteristic of all Sunni madhhabs.

The number of rak'ahs, the names and times of all five prayers

Morning prayer (fajr)- two sunnat rak'ahs and two fards.

Time: from dawn to the beginning of sunrise. The hadith of the Final Messenger of God (s.g.v.) states that “if a person manages to perform the first rak'ah of the morning prayer (meaning its fard part) before sunrise, then his prayer is counted” (Bukhari). If the believer is late, then this prayer should be re-read half an hour after the sun rises.

Noon prayer (zuhr, oylya)- four sunnah rak'ahs, four fards and two sunnats.

Time: from the moment when the heavenly body ceases to be at its zenith (blockage), and until the shadow of the object is larger than itself. In the theological environment on the issue of the exit of time noon prayer there are disagreements. Imam Agzam Abu Hanifa believed that this moment occurs when the shadow of an object exceeds its length twice. However, other Hanafi Ulama, as well as representatives of the other three madhhabs, insisted on the position that the time for zuhr prayer expires as soon as the shadow becomes larger than the object.

Evening Prayer (Asr, Ikende)- four fard rak'ahs.

Time: from the moment when the shadow of the object is larger than itself, until sunset. There is a special formula for calculating the time of the evening prayer, thanks to which you can determine approximately when you should start praying. To do this, you need to know exactly when the heavenly body leaves the zenith, and at what time the sunset occurs. This interval is divided into 7 parts, of which 4 are allocated for the time of the Zuhr prayer, and 3 for Asr prayer.

Evening prayer (Maghrib, Ahsham)- three fard rak'ahs and two sunnats.

Time: after sunset and before the evening dawn disappears.

The prayer, which consists of three rak'ahs, is performed in such a way that after the tashahhud of the second rak'ah, the believer rises to the third. Within its framework, he pronounces Surah “Fatiha” to himself and goes into a bow from the waist. This is followed by a way out of this position, bowing to the ground and sitting (kuud), within which the believer reads tashahhud, salawat, an ayat from Surah Bakara, pronounces a greeting (salam) and completes prayer.

Night prayer (isha, yastu)- 4 fard rak'ahs and two sunnats.

Time: from the disappearance of the evening dawn to the beginning of the morning dawn.

Time when it is forbidden to pray

In one of his hadiths, the Grace of the Worlds, Muhammad (s.g.v.) forbade reading a prayer (salat):

1) when the sun rises until it rises, i.e. about 30 minutes after sunrise;

2) when the heavenly body is at its zenith;

3) when the sunset occurs.

(A hadith with a similar meaning is given by Bukhari, Muslim, an-Nasai, Ibn Maji).

It should be noted that the sunnat parts of the five obligatory prayers that are mentioned above refer to the sunnah-muakkada. These are the voluntary acts that the Prophet Muhammad (peace and blessings of Allah be upon him) never missed. However, there is such a subspecies of the Sunnah, which the Final Messenger of the Almighty (s.g.v.) could sometimes miss. In fiqh, such actions are called “sunna gair muakkada”. We list the cases when this Sunnah occurs in relation to prayer:

1. Four rak'ahs before, that is, before the fard part of the prayer.

2. Two rak'ahs after the midday (zuhr) prayer, that is, after two rak'ahs of the sunna-muakkad of this prayer.

3. Two rak'ahs after the night prayer (isha), that is, after two rak'ahs of the sunnah-muakkad of this prayer.

4. Two rak'ahs after Friday prayer, that is, after the last four rak'ahs of the sunnah-muakkad of Juma-namaz.

May your prayer be accepted by Allah!