The correct reading of prayer for men according to the sunnah. The order of performing prayers

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. This is the correct 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

With the help of this instruction, you can quickly learn how to read namaz. In general, separate books are devoted to how to read namaz, given the great importance of this type of worship for a Muslim. But here you can get an extremely short introductory course on a single prayer of two rak'ahs. By learning this prayer tutorial, you will be able to understand how to read all the other prayers.

The method of reading namaz is given according to the Hanafi school of fiqh (Islamic law)

Instructions on how to read namaz

1.	Standing, express your sincere intention (niyat) to perform prayer: "I intend for the sake of Allah to perform prayer in 2 rak'ahs."
2.	Raise both hands, spreading your fingers, palms towards the Qibla, to the level of your ears, touching your earlobes with your thumbs and say "Allahu Akbar."
3.	Then place your right hand with the palm of your hand on left hand clasping the little finger and thumb right hand the wrist of the left hand, and lower the hands folded in this way just below the navel and read Surah Fatiha: "Auzu billahi minashshaitaani r-rajim Bismillahi r-rahmaani r-rahim Alhamdi lillahi rabbil galamin Arrahmaani r-rahim Maaliki Yaumiddin Iyyakya nagbudy va iyyakya nastagyyn Ihdina s-syraatal mystakym Syraatallyazina angamta aleihim Gairil Magdubi Aleihim Valad-daaalliin" Aamin! .. ("Amin" is pronounced to himself) Read another surah of the Quran (any)
4.	Lowering your hands, say: "Allahu akbar" and make a hand "(bow from the waist). In the bow, say:" Subhana-Rabbiyal-"azim"
5.	After the hand, straighten the body to a vertical position, saying: "Samigallahu-limyan-hamidah"
6.	After straightening, with the words "Allahu Akbar", perform soot (bow to the earth). When performing soot, you must first kneel down, then lean on both hands and, only after that, touch the place of soot with your forehead and nose. In a bow, say: "Subhana-Rabbiyal-Aglya."
7.	After that, with the words "Allahu Akbar", rise from soot to a sitting position.
8.	After sustaining a pause in this position for 2 seconds, with the words "Allahu Akbar" again sink into soot.
9.	Stand up straight.
10.	Repeat steps #3, 4, 5, 6, 7, 8.
11.	Read the prayer (du "a) "Attahiyyat": "Attahiyaty lillahi vassalavaty watayibyatu. Assalamu aleyke ayuyhannabiyu wa rahmatullahi wa barakatyh. Assalamu aleyna va galya gyibadillahi s-salihiin. Ashkhady alla illaha illallah. Va ashkhady anna Muhammadan. Gabduhu wa rasylyukh."
12.	Say the greeting: "Assalamu galeikum wa rahmatullah" with the head turned first towards the right shoulder, and then towards the left.

This completes the prayer.

Conditions for performing namaz (reading namaz)

To perform prayer, five conditions (sharts) must be met:

1. The first condition for prayer is purification from impurities (najas). In other words, this is the removal of impurities from the place of prayer, from the body and clothes. Women should do istinja (cleansing the relevant organs after the administration of the need), and men - istibra (complete cleansing of the corresponding organ after urination. To do this, it is recommended to cough, stomp a little on the spot and bend to the sides). To cleanse the anus after urinating, you must first wipe it dry with paper, then rinse with water and wipe it dry again with paper. When performing prayer, try to be dressed in clean clothes and make sure that your prayer rug (you can use a towel, sheet, etc. instead of a rug) is clean. Being clean means that if you were offered to eat at this place, you would gladly accept.
2. Small ablution (taharat, wudu) and full ablution (ghusl). A small ablution is taken after you have relieved your need and followed the instructions of point 1 for cleansing the genitals. A complete ablution (ghusl) is taken: in men - when semen is released during intercourse or sleep (pollution), in women - the period of postpartum cleansing or the menstrual cycle.
3. The third condition for prayer is covering certain parts of the body (satrul-awrat) which are considered haraam (forbidden) to open. For men, the awrah is the part of the body from the navel to the knee. A woman has awrah - almost the entire body, except for the hands (up to the wrist) and the face.
4. The fourth condition of prayer is facing towards the Kaaba(located in Mecca, Saudi Arabia) - istikbali-Qibla. Those who are in Mecca and see the Kaaba need to face directly to the Kaaba, and those who are away from Mecca and cannot see the Kaaba should turn as accurately as possible in her direction, using a compass, if there are no other landmarks.
5. The fifth condition of prayer is timely commission each of the five prayers. Prayer performed before the set time is not valid. The schedule of prayer times for each locality is set according to the calendar, respectively. geographic location. You can see the daily schedule of prayers on our website on the right.

Prayer islam how to read namaz correctly

Namaz is the second pillar of Islam

Namaz is one of the foundations of the religion of Islam. With its help, a connection is made between a person and the Almighty. Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Know that the best of your deeds is prayer!”. Reading namaz five times a day helps a person each time to strengthen his faith, cleanse his soul from committed sins and protect himself from future sins. Another hadeeth says: “The first thing a person will be asked about on the Day of Judgment is about praying on time.”

Before each prayer, a true Muslim performs ablution and appears before his Creator. In the morning prayer, he exalts Allah, endlessly asserting His exclusive right to worship. The believer turns to the Creator for help and asks Him for a direct path. As proof of humility and fidelity, a person descends to the ground in a bow before the Almighty.

How to read namaz (Namaz uku tertibe)

Prayers are performed in Arabic - the language of Revelation - 5 times a day:

1. at dawn (Irtenge);
2. in the middle of the day (Oile);
3. in the evening (Ikende);
4. at sunset (Ahsham);
5. at dusk (Yastu).

This determines the rhythm of the day of a believing Muslim. To perform namaz, women and men must cleanse the soul and body, clothes and the place of prayer. Whenever possible, righteous Muslims should strive to pray in the mosque. If this is not possible, it is allowed to pray almost anywhere, for example, at a university or in an office.

Before the obligatory prayer, there is a call to it - Azan. The Prophet Muhammad (peace and blessings of Allaah be upon him), in order to show that Azan is a manifestation of piety, said: “If the time for prayer has come, let one of you read the Azan to you.”

To read the prayer, the following conditions must be met:

1. ritual purity. A person in a state of defilement must perform a ritual bath (full or partial, in accordance with the degree of defilement);
2. clean place. Prayer should be performed only in a clean, undefiled place (free from najas - impurity);
3. qibla. During prayer, the believer should stand in the direction of the Muslim shrine of the Kaaba;
4. clothes. A Muslim must be dressed in absolutely clean clothes, not stained with impurities (for example, excrement of a person or animals, hair of unclean animals, like a pig or a dog). Also, clothes should cover the awra - places that a believer, according to Sharia, should close (for a man - part of the body from the navel to the knees, for a woman - the whole body, except for the face, hands and feet);
5. intention. A person must have a sincere intention to perform a prayer (niyat);
6. sobriety of mind. Alcohol, various psychotropic and narcotic drugs are absolutely forbidden in Islam (this is haram).

Muslim prayers are the basis of the life of a Muslim

Also, unlike the Muslim prayer in Islam, there are prayers (in Arabic they call "dua", and in Tatar - "doga") - this is an opportunity to communicate with the Lord of the worlds. The Almighty knows everything obvious and hidden, therefore Allah hears any prayer, and it does not matter whether the Muslim prayer is said aloud or to oneself, on the surface of the moon or in a mine where coal is mined.

Dua to Allah should always be pronounced confidently, because we know: Allah created us and our difficulties, and He can change this world and easily solve any problem. And no matter in what language you address the Creator, let your soul whisper in the language in which it is easiest for you to express yourself.

In Islam, there are prayers for all occasions. Below are examples of Muslim duas, most of which are taken from the Koran and Sunnah, as well as from sheikhs and awliya (close people - friends of Allah). Among them are prayers for good luck. For example, against problems, troubles, misfortunes and grief, if danger threatens, etc.

Muslim prayer if you want to repent of sins

Allahumma ante rabbi, laya ilyayahe illaya ant, halyaktania wa ana 'abduk, va ana 'alaya 'ahdikya va va'dikya mastato'tu, a'uuzu bikya min sharri maa sona'tu, abuu'u lakya bi ni'matikya 'alaya wa abuu'ulakya bi zanbii, fagfirlii, fa innehu laya yagfiruz-zunuube illaya ant.

O Allah, You are my Lord! There is no God but You. You created me and I am Your servant. And I will try to justify the responsibility entrusted to me, to keep my word to the best of my ability and ability. I resort to You, moving away from all the evil that I have done. I acknowledge the blessings You have bestowed upon me, and I acknowledge my sin. I'm sorry! Truly, no one will forgive my mistakes except You. Note: By becoming a Muslim, a person assumes a certain responsibility and gives the Almighty a vow not to do the forbidden and to do what is obligatory.

Muslim prayers read before eating

First option: Bismillah!

Note: The Prophet Muhammad said: “Before you start eating, each of you should say: “Bismillah”. If he forgets about it at the beginning [of the meal], then let him say as soon as he remembers: “Bismil-lyahi fi avvalihi va aakhirihi” (With the name of the Almighty at the beginning and at the end [of the meal]).

Allahumma baarik lanaa fih, wa at’imnaa khairan minh.

O Supreme, make this a blessing for us and feed us that which is better than this.

Muslim prayers read when leaving the house

Bismil-lyayah, tavakkaltu ‘alal-laakh, wa laya hawla wa la kuvwate illaya bill-lyah.

In the name of Allah Almighty! I trust only in Him. True power and strength belong only to Him.

Allahumma inni ‘auuzu bikya an adylla av udalla av azilla av uzalla av azlimya av uzlyama av ajhala av yujhala ‘alaya.

Oh Lord! Verily, I seek refuge in You, so as not to stray from the right path and not be led astray, so as not to err myself and be forced to err, so as not to do wrong myself and not be oppressed, so as not to be ignorant and so that in relation to me did not act rudely.

Muslim prayer read at the entrance to the house

Saying these words, the one who enters greets the one who is in him:

Bismil-lyayahi valajna, wa bismil-lyayahi kharajna wa ‘alaya rabbinah ta-vakkyalnaa.

With the name of the Almighty we entered and with His name we went out. And only in our Lord we trust.

Muslim prayer if you want to get married or get married

First, a ritual ablution (taharat, abdest) is performed, after which it is necessary to perform two rak'ahs of an additional prayer and say:

Allahumma innakya takdir valaya akdir wa ta'lam wa la a'lam wa ante 'alla-yamul-guyuyub, fa in ra'aita anna (gives the girl's name) khairun lii fii dii-nii va dunya-ya va aakhyratii fakdurkhaa li, va in kyayanet gairukhaa khairan lii minkhaa fii diinii va dunya-ya va aakhyratii fakdurkhaa lii.

O Allah! Everything is in Your power, but I am not able to do anything. You know everything, but I don't. You know everything that is hidden from us. And if You think that is the best for the preservation of my religiosity and well-being both in this and in the future worlds, then help me so that she becomes my wife (husband). And if the other is the best for the preservation of my religiosity and well-being in both worlds, then help me so that that other becomes my wife (husband).

Muslim prayer before marital intimacy:

Bismil-lyah. Allahumma jannibnash-shaitaane va jannibish-shaitaana maa razaktanaa.

I begin with the name of the Lord. O Most High, remove us from Satan and remove Satan from what You will give us!

Muslim prayer read in case of loss of any thing

Bismil-lyah. Yaa haadiyad-dullyayal wa raaddad-doollyati-rdud ‘alaya dool-lyati bi ‘izzatikya va sultaaniq, fa innahaa min ‘atoikya va fadlik.

I start with the name of Allah. O He Who directs those who have gone astray to the right path! O He who returns what was lost. Give me back the lost thing with Your majesty and power. Truly, this thing has been bestowed by You on me by Your infinite mercy.

Muslim prayer against problems, troubles, misfortunes and grief

Innaa lil-lyahi wa innaa ilaihi raaji’uun, allahumma ‘indakya ahtasibu musyybatii fa’dzhurnii fiihe, wa abdilnii bihee khairan minhe.

Verily, we belong entirely to Allah and, verily, we all return to Him. O Lord, before You I will give an account for understanding and correctness in overcoming this misfortune. Reward me for the patience I have shown, and replace the trouble with something that is better than it.

Muslim prayer against difficulties, needs and problems

First, a ritual ablution (taharat, abdest) is performed, after which it is necessary to perform two rak'ahs of an additional prayer and say:

Alhamdu lil-lyahi rabbil-'aalamimin, as'alukya muujibaati rahmatik, wa'azaaima magfiratik, val-'ismata min kulli zanb, val-ganiimata min kulli birr, you-salayamata min kulli ism, laya tada' lii zanban illya gafartakh, wa laya hamman illaya farrajtakh, wa laya haajaten khiya lakya ridan illaya kadaytahaa, yaa arkhamar-raahimiin.

True praise belongs only to Allah, the Lord of the worlds. I ask You, O Allah, that which will bring Your mercy closer to me, the effectiveness of Your forgiveness, protection from sins, benefit from everything righteous. I ask You for salvation from all mistakes. Do not leave a single sin that You would not forgive me, not a single anxiety from which You would not deliver me, and not a single need that, being right, would not be satisfied by You. For You are the Most Merciful.

Muslim prayers against anxiety and sadness in the soul

Allahumma inni ‘abdukya ibnu ‘abdikya ibnu ematiq. Naasyatii bi yadika maadyn fiya hukmukya ‘adlun fiya kadooky. As'alukya bi kulli ismin khuva lak, sammyayte bihi nafsyak, av anzaltahu fi kitaabik, av 'allyamtahu akhaden min halkyk, av ista'sarte bihi fii 'ilmil-gaybi 'indek, en tad-j'alal-kur'ana rabi' and kalbi, va nuura sadri, wa jalaa'e khuzni, wa zahaaba hami.

O Almighty Allah! I am Your servant, the son of Your servant and Your handmaid. Dominion over me is in Your [right hand]. Your decision is unquestioningly carried out with respect to me and is just. I address You by all the names by which You have called Yourself or mentioned in Your Scripture or revealed to any of Your creations or by those [names] known only to You. [I turn to You in Your name] and ask that the Qur'an be the spring of my heart, the light of my soul and the reason for the disappearance of my sadness, the cessation of my anxiety.

Allahumma innii a’uuzu bikya minal-hammi wal-hazan, wal-‘ajzi wal-kasal, wal-bukhli wal-jubn, wa dola’id-dein wa galyabatir-rijaal.

O Almighty, with the help of You, I move away from anxiety and sorrow, from weakness and laziness, from stinginess and cowardice, from the burden of duty and human oppression.

Muslim prayers in case of danger

Allahumma innaa naj'alukya fii nuhuurihim, wa na'uuzu bikya min shuruurihim.

O Allah, we present their throats and tongues to You for judgment. And we resort to You, moving away from their evil.

Hasbunal-laahu wa ni'mal vakiil.

The Lord is enough for us, and He is the best Protector.

Muslim prayer to pay off debts

Allahumma, ikfinii bi halayalikya ‘an haraamik, va agninii bi fadlikya ‘am-man sivaak.

O Allah, make the lawful [halal] protect me from the forbidden [haram] and make me, by Your mercy, independent of everyone except You.

Muslim prayers when visiting a sick person

Laya ba's, tahuurun inshaa'el-laakh (dvraza).

Translation: It does not matter, you will be cleansed with the permission of the Lord.

The second option, the prayer should be said seven times:

As'elul-laahal-'azyim, rabbel-'arshil-'azyim ai yashfiyak.

I ask the Great Creator, the Lord of the great Throne for your healing.

How to read namaz - namaz for beginner women (video)

How to read namaz - namaz for beginner women (video)

How to do prayer for a woman, where to start? First you need to know what prayer is and why to do it. Namaz in Islam is one of the five pillars of Islam, its implementation is prescribed for every Muslim and Muslim woman. Namaz is the worship of a Muslim to Allah, the fulfillment of which purifies the human soul, illuminates his heart and exalts this person before the Great Allah. Only during prayer does a person communicate directly with Allah. Prophet Muhammad (peace and blessings of Allah be upon him) said about prayer: Namaz is the pillar of religion. Whoever abandons prayer destroys his religion.” The one who performs prayer helps to cleanse his soul from everything vicious and sinful. Namaz for a woman is an integral part of her worship of the Almighty. At one time, the Prophet Muhammad (peace and blessings of Allah be upon him) asked his companions : « Will dirt remain on your body if you bathe five times in the river that flows in front of your house? They said, "O Messenger of Allah, no dirt will remain." To this, the Prophet (peace and blessings of Allah be upon him) said: “This is an example of the five prayers that a believer performs, and through this Allah washes away his sins, as this water washes away dirt.” Namaz will be decisive in the calculation on the Day of Judgment, according to how a person treated the performance of prayer, his earthly affairs will also be judged. Namaz for women is obligatory as for men. Many Muslim women are afraid to start reading namaz , due to the fact that they do not know how to perform prayer correctly, but this should not serve as an obstacle to a Muslim woman fulfilling her duties to Allah. After all, by refusing to pray, a woman deprives herself not only of the reward from the Almighty, but also of peace and light in her soul, peace in the family and the opportunity to raise children in accordance with Islam.

How to pray for a woman? First you need to learn the number of obligatory prayers and how many rak'ahs they consist of. In addition, each prayer consists of fard prayer, sunnah prayer and nafl prayer. It is very important to perform fard prayers, which are obligatory for Muslims: al-fajr (morning) - 2 rak'ahs, az–zuhr(midday) - 4 rak'ahs, al-‘asr (afternoon) - 4 rak'ahs, al-maghrib (evening)- 3 rak'ahs and al-‘isha’(night) - 4 rak'ahs + Witr prayer, consisting of 3 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). To perform these prayers, a novice woman needs to quickly learn the suras and duas that are read in prayer and master the necessary actions in prayer and the order in which they are performed. That is, how to do ghusl and wudu correctly (this is described in detail in the relevant sections of the site), learn at least 3 surahs from the Koran and surah Fatih, a few duas.

In order to learn how to do namaz, a novice woman can turn to her husband or relatives for help, but it is better to clearly see how to perform namaz correctly for women. The video shows in detail the sequence of actions, in what order to read the dua and suras, the correct position of the body during the hand and soot. With the help of the video, you can learn how to read namaz to a woman. After all, as Allama Abdul-Hai al-Luqnawi (may Allah have mercy on him) wrote: “Many actions of a woman during prayer are different from the actions of men ...” (“As-Siyaya”, Volume 2, p. 205).

Namaz for a novice woman from 2 rak'ahs.

Fajr morning prayer consists of 2 rak'ahs. Another double prayer is used in additional prayers. How to do a prayer of two rak'ahs for a woman? The rules for performing this prayer are the same for all Muslims. The only thing that differs is only the position of the hands and feet in prayer. In order to perform prayer correctly, a woman needs to know not only how duas and suras are pronounced in Arabic, but also to understand their meaning. Below will be a diagram of the performance of prayer with the translation of meanings into Russian. It is advisable to learn the reading of suras and duas with an Arabic teacher or use programs for this. Very important - correct pronunciation words. In order for a novice woman to be able to perform prayer, the Russian alphabet was used when writing suras and duas, but unfortunately this spelling does not convey the correct pronunciation.

Fard prayer of 2 rak'ahs:

1 . A woman must be in a state of ritual purity. Make ghusl (if necessary) and wudu.

2. Make sure the whole body is covered. Remain open: face, hands and feet.

3. Stand up facing the direction of the Kaaba.

4. 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 perform 2 rak'ahs of today's morning prayer."

5. Then raise both hands so that the tips of the fingers are at shoulder level, and the palms are turned towards the Kaaba, and say Takbir iftitah (initial takbir): اَللهُ أَكْبَرْ “Allahu Akbar” (Allah is great!). Body position during Takbir: you need to look at the place that the head will touch when bowing to the ground, place your hands at chest level, fingertips at shoulder level, that is, as you raise your hands after the intention and hold while we pronounce Takbir, the feet at this time are parallel to each other , the distance between them should be about four fingers.

6. After pronouncing the Takbir, the hands should be folded on the chest, and the right hand should lie on top of the left hand. Women do not clasp the wrist of their left hand like men, but simply put their hand on top.

7. Then, in this position, without taking your eyes off the place of soot, read the dua “Sana”.

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

"Subhanakya Allahumma wa Bihamdika Wa tabarakya-smukya wa ta'ala jaddukya wa la ilaha gairuk”. (Allah! You are above all shortcomings, all praise is to You, the presence of Your Name is infinite in everything, high is Your Majesty, and except for

We don't worship you.) Aisha (may Allah be pleased with her) narrated a hadith that says : “The Messenger (peace and blessings of Allah be upon him) began the prayer after the introductory takbir with this doxology: “Subhanaka ...”.

(Tirmizi - Salat 179 (243); Abu Dawud - Salat 122 (776); Ibnu Maja - Ikamati-s-Salat 1 (804)).

أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

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

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

بِسْمِ اللَّـهِ الرَّ‌حْمَـٰنِ الرَّ‌حِيمِ

الْحَمْدُ لِلَّـهِ رَ‌بِّ الْعَالَمِينَ

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 given 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 victim. Verily, your hater himself will be unknown ). In prayer for beginner women, you can limit yourself to reading Surah Fatiha and immediately move on to Ruku.

Next, we make the Hand: bend in a bow: while the back is straight, parallel to the floor, saying: "Allahu Akbar" - (Allah is Great), while women do not need to completely align their backs, just bend over slightly. The hands rest on the knees, but do not clasp them. And in a tilt position say :

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.

10. We straighten up from the bow, at the same time saying:

سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ

(Allah heard those who praise him).

(O our Lord, to You alone all praise!)

11. 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, put your hands on the floor with your elbows closer to your stomach. Press your whole body to your hips and to the floor. Do not close your eyes. In this position say:

سُبْحَانَ رَبِّيَ الْأَعْلَى

12. Next rise to a sitting position with the words "Allahu Akbar" Sit down: bend your knees, put your hands on them. Be in a sitting position for as long as it takes to say “Subhanallah”. Then, saying: "Allahu Akbar" sink into soot again and say: "Subhana Rabbiyal A'laa." 3, 5 or 7 times, while the 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.

13. 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.

14. Second rak'ah: repeat all the steps, starting with the reading of Surah Fatiha. After it, read another sura, for example, the sura “Ikhlas »:

قُلْ هُوَ اللَّـهُ أَحَدٌ

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).

In prayer, you cannot read the same suras, with the exception of Surah Fatiha, it must be read in every rakah of prayer. Further according to the scheme until the moment of the second bow of Sazhd. Do not rise from it, but sit down, the woman should sit on the left side, direct her legs, folded at the knees, back to her right. Sit on the floor, not on your feet. Put your fingers on your knees and press against each other.

15. 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 Lillayakhi Was-Salavaatu wat-Tayibat As-Salayamu aleyka Ayukhan-nabiyu wa rahmatu Llaahi wa barakyatuhu. 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). When reading “la illaha”, raise the index finger of the right hand, and lower it to “illa llahu”.

“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 inni zolyamtu nafsi zulman kasira wa 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).

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

السَّلاَمُ عَلَيْكُمْ وَ رَحْمَةُ اللهِ

“Assalayama 'alaikum wa rahmatu-llaah” (peace and blessings of Allah be upon you), then turn your head to the left, look at your shoulder: “Assalyamamu alaikum wa rahmatu-llaah” (peace and blessings of Allah be upon you). Namaz in 2 rak'ahs is over.

19. Optional - read three times at the end "Astaghfirullah" read more "Ayatul-Kursi"(255 verses of the Surah " Bakara”), then tasbih: 33 times - سُبْحَانَ اللهِ Subhanallah, 33 times - لِلهِ Alhamdulillah and 34 times - اَللَّهُ اَكْبَرُ Allahu Akbar. Then read:

لاَ اِلَهَ اِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ.لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ

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

Then the duas read by the Messenger of Allah (sallallahu alayhi wa sallam) or any duas that do not contradict Shariah are read, for this you need to connect the open palms together and hold them opposite the face in an inclined position.

Sunnah and nafl prayers of 2 rak'ahs.

Before the fard rakah of the morning prayer; after the fard rak'ahs of the Zuhr prayer, 2 rak'ahs of the sunnah and 2 rak'ahs of the nafl prayers come; in the Maghreb, after fard, 2 rak'ahs of sunnah and nafl, in Esha prayer after fard and before Witr prayer, 2 rak'ahs of sunnah and 2 rak'ahs of nafl are read. These prayers are no different from the fard prayer consisting of 2 rak'ahs. The only difference is the intention, before the prayer being performed, the intention for a particular prayer is read. If it is a sunnah prayer, then the intention should be to perform a sunnah prayer.

How to read prayers from 3 rak'ahs to a woman

Fard prayer of three rak'ahs.

Fard prayer, consisting of 3 rak'ahs, is only in the Maghreb prayer. How to read a prayer of 3 rak'ahs for a woman?

The first 2 rak'ahs are read in the same way as in a prayer of 2 rak'ahs: sura Fatiha, short sura, ruku, soot, second soot, again sura Fatiha, one more sura, ruku, soot, second soot, but after the second soot, sit down and read only dua Tashahud, after it stand on the third rak'ah.

In the third rak'ah, read only Sura Fatiha (do not read the second sura) and after it immediately make a hand, soot and a second soot. After the second soot, sit down to read the dua. Read Tashahud, Salavat and “Allahumma inni zolyamtu. » . After that, the Greeting is pronounced, as in a prayer of 2 rak'ahs. Prayer is over.

Namaz Witr.

Namaz Witr consists of three rak'ahs, but when performing it, you need to use 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.

“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.") ( IMPORTANT: read different suras in each rak'ah, it is allowed to read the same sura at the beginning of learning to pray)

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 va netawakkulu aleyke wa nusni aleyku-l-haira kullehu neshkuruka wa laa nakfuruka wa nakhlyau wa netruku mey yafjuruk. Allahhumma 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 ask you to lead us on the true path, we ask You for forgiveness and repent. We believe in You and rely on You. We praise You 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 woman has not yet learned the dua “kunut”, then until she learns to read it, it is allowed to read another:

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".

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

And if you haven’t learned this dua yet, 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, , make a greeting. Prayer Vitr is over.

Reading prayers, consisting of 4 rak'ahs.

Fard prayer of 4 rak'ahs.

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

Stand facing the Kaaba, 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 in the second rak'ah in the seat, read only Tashahud, then stand up and perform 2 rak'ahs, where after the Fatiha surah, do not read another surah. After reading these 2 rak'ahs, sit down and read the dua Tashahud, Salavat and "Allahumma inni zolyamtu nafsi" . Next, make a greeting.

Sunnah prayer of 4 rak'ahs

Before the fard in Zuhr prayer, 4 rak'ahs of the sunnah of prayer are read.

It is important to understand how to perform Sunnah prayer correctly. This prayer is read in the same way as the fard prayer, only in the third and fourth rakahs it is obligatory to read a short sura after the Fatiha sura. That is, in four rak'ahs after the Fatih sura, four different short suras must be read. And in the intention, be sure to mention that this is a sunnah prayer.

What else does a woman need to know for the correct performance of prayer.

Make sure that during prayer all parts of the body are covered.

It is forbidden for a woman to pray in the state of Hyde (monthly cleansing) and

Nifas (postpartum cleansing) and it is not required to restore missed prayers.

As well as the rules for performing prayer in the state of istikhara.

How to pray for a girl? Just like a woman or a girl. There are no age differences here.

What is the difference between prayer for women and prayer for men:

It is preferable for women to perform prayer at home. If prayer is performed with a male jamat, then the woman should stand strictly behind the men. Not in the same row with them, it is considered makruh and prayer will not be considered perfect.

All prayer and dua are read quietly.

When reading a dua, a prayer to Almighty Allah, a woman needs to join her open palms together and hold them opposite her face in an inclined position, men place their palms at chest level.

It is preferable to perform morning prayer at the beginning of its time.

When performing Ruku, a woman should not bend too much. And when making Soot, she should press her stomach to her hips, and her hands to her sides. Imam Abu Dawud narrated the hadith: “Yazid ibn Abi Habib states that the Messenger of Allah (peace and blessings be upon him) somehow passed by two women who were doing prayer. He told them: “When you prostrate, make sure that parts of your body are in contact with the ground, because a woman is not like a man in this.” (Marasil Abu Dawood, p. 118).

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.

In the Holy Book of Islam and the Noble Sunnah of the Final Messenger of the Almighty (S.G.V.) 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 on specific example with 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. The thumb and little finger of the right hand wrap around 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 makes a waist bow (ruku’ 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 movement within prayers with an even number of rak'ahs is 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, a Muslim bows to the ground and bows, 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, clinging top to the floor under the weight of the one praying) 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 parts similar to each other:

“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 goodness in this world and goodness in Last life 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 of view, then this action symbolizes the greeting that the believer says to other worshipers, angels who record the deeds of a person, and Muslim jinn.

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 completes dua prayer:

“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.

Number of rak'ahs, names and 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. There are disagreements in the theological environment on the issue of the time of midday prayers. 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 the Friday prayer, that is, after the last four rak'ahs of the Sunnah Muakkad of Juma Prayer.

May your prayer be accepted by Allah!

(Persian نماز‎) or salat (Arabic صلاة‎) is a canonical prayer, one of the five pillars of Islam. The prayers of the first Muslims consisted in the joint loud pronunciation of the formulas of monotheism and the exaltation of Allah. There are no clear instructions for prayers in the Koran, although there are many indications of such particulars as the time of prayers, prayer formulas, some movements, etc. The entire order of prayer was formed as an imitation of the prayer postures and movements of the Prophet Muhammad and was fixed by the memory of the first Muslims. The uniformity of prayer was practiced for almost a century and a half and was recorded in writing by the Hanafi jurist Muhammad ash-Shaibani (d. 805).

The words of Iqamat in the madhhab of Imam Abu Hanifa:

Allahu Akbar, Allahu Akbar
Allahu Akbar, Allahu Akbar

Ashhadu alla ilaha illa llah
Ashhadu alla ilaha illa llah

Ashhadu anna Muhammadar rasul Allah

Hayya ala salah
Hayya ala salah

hayya alal fallah
hayya alal fallah

Kad kamati salah
Kad kamati salah

Allahu Akbar
Allahu Akbar

La ilaha illa llah

I rak'at

1. Standing, express your sincere intention (niyat) to commit prayer:

"I intend for the sake of Allah to make a fard* of this morning prayer a".

Important Notes:
* Fard is obligatory in Islam. Failure to perform fard is considered a sin.

AT this case, we give a simplified example of doing morning prayer a, in which there are 2 rak'ahs (cycles of body movements).

Remember that every prayer includes a certain number of sunnah (desirable) and fard (obligatory) rak'ats.

Morning - 2 sunnahs, 2 fards
Daily - 4 sunnahs, 4 fards, 2 sunnahs
Afternoon - 4 fards
Evening - 3 fards, 2 sunnas
Night - 4 fards, 2 sunnas

2. Raise both hands, spreading your fingers, palms towards the Qibla, to the level of your ears, touching your earlobes with your thumbs and say takbir iftitah (initial takbir) "Allahu akbar".

Takbir. The gaze is turned to the place of soot (the place that is touched with the head when bowing to the ground). The palms are turned towards the Qibla, the thumbs touch the earlobes. The feet are parallel to each other. There are four fingers between them.

3. Then place the right hand with the palm on the left hand, clasping the little finger and thumb of the right hand around the wrist of the left hand, and lower the hands folded in this way just below the navel and read:

"Sura Fatiha"

"Auzu billahi minashshaitaani r-rajim
Bismillahi r-rahmaani r-rahim
Alhamdi lillahi rabbil 'alamin
Arrahmaani r-rahim
Maaliki Yaumiddin
Iyyakya na´budy va iyyakya nasta´in
Ihdina s-syraatal mystakym
Syraatallyazina an'amta aleihim
Gairil Magdubi Aleihim Valad-doolliin…"
Aamin! .. (Pronounced silently)

But for you, as a beginner who performs his first prayers in his life, you can limit yourself to reading Surah Fatiha.

Qiyam. The gaze is turned to the place of soot. Hands are folded on the stomach, just below the navel. The thumb and little finger of the right hand clasp the wrists of the left hand. The feet are parallel to each other. There are four fingers between them.

4. Lowering your hands, say: "Allahu Akbar" and make a hand "(bow from the waist).

Hand". The gaze is turned to the tips of the toes. The head and back are at the same level, parallel to the surface of the place of prayer. The legs are straightened. The fingers are spread apart and wrap around the knees.

5. After the arm, straighten the body to a vertical position.

6. After straightening, with the words "Allahu Akbar", perform soot. When performing soot, you must first kneel down, then lean on both hands and, only after that, touch the place of soot with your forehead and nose.

Sazhda. Head - between the hands. Forehead and nose touch the floor. Fingers and toes should point in the direction of the Qibla. The elbows do not touch the carpet and are moved away from the body. The belly does not touch the hips. The heels are closed.

7. After that, with the words "Allahu Akbar", rise from soot to a sitting position.

8. After sustaining a pause in this position, sufficient for the pronunciation of "Subhanallah", with the words "Allahu Akbar" again sink into soot.

Soot. The head is between the arms. Forehead and nose touch the floor. Fingers and toes should point in the direction of the Qibla. The elbows do not touch the carpet and are moved away from the body. The belly does not touch the hips. The heels are closed.

9. Then, with the words "Allahu Akbar", stand up to perform the second cancer "ata. Hands close in the same place.

II rak'at

First, as in the first rak'at, read the Fatiha surah, an additional surah, for example, Ikhlas (although for beginners you can limit yourself to reading the Fatiha surah - see above), do a hand (upper bow) and soot.

10. After the second soot of the second rak'at, sit on your feet and read the prayer (du'a) "Attahiyat":

"Attahiyaty lillaahi vassalavaty vatayibyatu
Assalamu aleyke ayuhannabiyyu wa rahmatullahi wa baraka'atyh
Assalamu aleyna wa 'ala 'ibidillahi s-salihiin
Ashhady alla illaha illallah
Wa ashhady anna Muhammadan ´abduhu wa rasylyukh"

Attention! During the pronunciation of the words "la illaha", the index finger of the right hand rises, and on "illa llahu" it falls.

Ka´da (sitting). The gaze is on the knees. Hands lie on your knees, fingers - in a free position. Both legs are slightly shifted to the right. You should not sit on your left foot, but on the floor.

11. Say the greeting: "Assalamu" alaikum wa rahmatullah "with the head turned first towards the right shoulder, and then towards the left

Salam (greeting) to the right side. Hands on knees, fingers in a free position. The foot of the right foot is placed on the carpet at a right angle, the fingers are directed towards the Qibla. The head is turned to the right, looking at the shoulder.