To familiarize yourself with the provisions and instructions of prayer, firstly, let us recall that there are obligatory and desirable prayers. Obligatory prayers are of two types: some are daily duties that must be performed at certain times, and some are performed occasionally for special reasons and are not part of the regular daily program.

Times for daily prayers

Allah Almighty says in the Holy Quran:

إِنَّ الصَّلاَةَ كَانَتْ عَلىَ الْمُؤْمِنِينَ كِتَاباً مَوْقُوتاً
“Verily, prayer is prescribed for the believers at [certain] times” - Surah An-Nisa (4) - verse 103

The daily obligatory prayers are five prayers, which together equal seventeen rak'ats:

1. Morning prayer (Salat al-Subh) - two rak'ats
2. Midday prayer (Salat az-Zuhr) – four rak’ahs
3. Afternoon prayer (Salat al-Asr) – four rak’ats
4. Evening prayer (Salat al-Maghrib) - three rak'ahs
5. After-evening prayer (Salat al-‘Isha’) – four rak’ahs

Morning prayer time

The time of morning prayer begins at dawn and lasts until sunrise. During this period of time, it is necessary to pray, and the closer to the beginning of the time, the better.

At the end of the night, a vertical light stripe, barely visible at first, appears in the sky, reminiscent of a fox’s tail, which rests with its narrow end on the horizon line. This is the so-called ‘false dawn’. Soon a clearly visible horizontal strip of light appears, reminiscent of a light thread adjacent to the black thread of night. It gradually expands and fills the entire sky with bright light, marking the end of the night and the beginning of the day. This is the “true dawn”, and with its onset you can begin morning prayer.

The Holy Quran says:

حتى يتبين لكم الخيط الابيض من الخيط الاسود
“...until you can distinguish a white thread from a black thread...”— Surah Al-Baqarah (2) – verse 187

One of the legends tells how a certain believer named Uday ibn Khatam once came to the Prophet (may Allah bless him and his family!) and told how he put white and black threads in front of him and peered at them with all his might, but I never saw the dawn. The Prophet (may Allah bless him and his family!) laughed heartily and said: “O son of Khatam! We are talking about the whiteness of the light of day (dawn) and the darkness of night...” - “Majma‘ al-Bayan”, volume 2, page 281.

Times of midday and afternoon prayers (Zuhr and 'Asr)

The time for these prayers begins at noon (according to Sharia) and continues until sunset.

Noon according to Shariah can be determined using a gnomon - that is long object, mounted vertically so that it casts a clear shadow. When the sun rises, the shadow will fall towards the sunset. As the sun rises, the shadow decreases. After noon, the shadow of the gnomon moves towards the east and grows again until sunset. From the point of view of Sharia, noon is when the sun is at its highest, that is, the shadow of our gnomon has a minimum length.

The importance of the obligatory daily prayers, especially the midday prayer, is repeatedly emphasized in the Qur'an, since prayer is the most effective means human connection with Allah Almighty.

The Holy Quran says:

حافظوا على الصلوات والصلاة الوسطى وقوموا لله قانتين

“Be attentive to prayers and [especially] to the middle prayer. Stand humbly before Allah." Surah Al-Baqarah (2) – verse 238

And neither heat, nor cold, nor worldly worries should interfere with your fulfillment of this great duty.

The expression /as-salaat al-wusta/ - “middle prayer” means precisely the midday prayer - Az-Zuhr.

Immediately after noon, the period of time during which you can perform 4 rak'ah prayers is intended only for prayer zuhr. The last period of time before sunset, which is enough to perform only four rak’ats of prayer, is intended exclusively for afternoon prayer - Al-‘Asr. The rest of the time from noon to sunset is common between these two prayers, and you can perform them together, observing the order - first Zuhr, after - 'Asr.

Evening and afternoon prayer times

The time of evening / Al-Maghrib / and post-evening / Al-‘Isha/ prayer begins after sunset when the redness that appears in the east after sunset disappears on the horizon, and ends at midnight. Immediately after sunset, the period of time during which the 3-rak'at prayer can be performed refers only to the evening prayer, and the period of time that remains until midnight, during which only the 4-rak'at prayer can be performed, is intended only for performing after-evening prayers. The rest of the time from Maghrib to midnight is common for these two prayers, similar to the case with the Dhuhr and ‘Asr prayers.

To determine the time of midnight, which is the last time for performing the after-evening prayer, it is necessary to divide in half the period of time between Maghrib (evening adhan) and dawn (morning adhan). The middle of this period of time is midnight.

Important Note: It is not at all necessary to determine all this yourself by the shadow of the gnomon or by some calculations; now there are enough sources that will show you the time of each prayer for any date and point in the world. For example, you can use the prayer schedule on our website .

Qibla - direction of the person praying

The Kaaba, which is located in the holy city of Mecca in Al-Masjid Al-Haram, is the qibla for Muslims. Worshipers are required to face the qibla during prayer.

For those outside Mecca, it is enough to stand so that from the outside it can be seen that he is praying in the direction of the qibla, i.e. the city of Mecca and the Kaaba in it.

Qibla is a symbol of monotheism and is the emblem of Islam. In Nahj al-Balagha (sermon 173), the qibla is described as a “distinctive sign” and “banner of faith.” Idol-worshipers and those who worshiped the heavenly bodies turned their faces to idols, stars, and the Moon in their prayers. Islam, overcoming these misconceptions, declared the Kaaba to be the qiblah for Muslims. Thus, turning towards the Holy Mosque is considered a sign that the believer remembers God. Some legends mention that the Prophet of Islam (may Allah bless him and his family) sat, as a rule, turning his face to the Kaaba. Imams from the family of the Prophet (peace be upon them all) often recommended sitting, lying down, sleeping and positioning oneself facing in that direction during any activity. This is considered one of the forms of worship of the Lord, do not forget about it!

The Holy Quran says:

وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَإِنَّهُ لَلْحَقُّ مِن رَّبِّكَ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

“And wherever you find yourself, turn your face towards the Forbidden Mosque. This is the Truth from your Lord, and Allah knows what you do." - Surah Al-Baqarah (2) - verse 149

You can also find the qibla direction for almost any point on Earth on our website in the prayer schedules section . The green line will indicate the direction of the holy Kaaba at the point you marked.

Prayer's Robe

The Holy Qur'an says about attire:

يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ

“O sons of Adam! We have sent down garments for you to cover your shameful parts...”- Surah Al-A'raf (7) - verse 26

When performing prayer, males must cover the private parts of the body (aurat), and it is better if the clothing covers the body at least from the navel to the knees.

When performing prayer, females' clothing should cover the entire body, with the exception of the face, hands and feet.

The clothing of the worshiper must meet the following conditions:

Must be ritually pure (not najis);

Must be permissible (from the point of view of Sharia), i.e. must not be stolen or misappropriated;

It should not be made from carrion - for example, it should not be made from the skin of an animal that was not slaughtered according to Sharia law, even if it is a belt or a hat (as a mandatory precaution), it should not be made from the skin of predators, and even as a mandatory precaution - should not be made from the skins of those animals whose meat, from the point of view of Sharia, cannot be eaten. For example, it should not be made from leopard or fox skin. If the person praying is a man, then his clothes should not be embroidered with gold or made of natural silk.

Place of prayer

The place where a person performs prayer must meet the following conditions:

The worshiper must have the legal right to use the space. For example, you cannot pray in someone's house if the owner is against it.

The place where prayer is performed should not be in motion (except in forced situations, such as prayer on an airplane), which would be an obstacle to standing, making a bow or prostration. As a necessary precaution, the place should be motionless so that the worshiper can easily maintain a calm position of his body during prayer.

The place should not be cramped or have a low ceiling to allow bowing or prostration to be performed properly.

The place where the forehead touches when bowing to the ground must be clean.

If the place of the person praying is desecrated, then it should not be so wet as to wet the clothes or body of the person praying, since they will then also be desecrated.

The point where the forehead touches during prostration should not be approximately at the same level as the point where the feet touch, except in forced cases of praying on the side of a hill or something similar, when there are no other options. A slight difference in height is also allowed - within four folded fingers.

As a necessary precaution, the woman's place during prayer should be behind the man.

Azan and Iqama

It is advisable to first read adhan(call to prayer) and then after it Iqamat(proclamation that prayer begins).

Azan- a call announcing to the Muslim community the arrival of the time for one or another obligatory prayer.

Original

اَلله ُأَكْبَرُ



حَىَّ عَلىَ الصَّلاَةِ
حَىَّ عَلىَ الْفَلاَحِ
حَىَّ عَلىَ خَيْرِ الْعَمَلِ
اَللهُ أَكْبَرُ
لاَ إِلَهَ إِلاَّ اللهُ

Transcription

Allahu Akbar - 4 times.

Hayya ‘ala-s-salah - 2 times.

Hayya ‘ala-l-falyah - 2 times.

Allahu akbar - 2 times.

La ilaha illallah - 2 times.

Translation

Allah is Great

Hurry to prayer

Rush to the Rescue

Hurry to a good cause

Allah is Great

There is no god but Allah

Listen

Iqamat- a proclamation that prayer begins.

Originalاَلله ُأَكْبَرُ
أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللهُ
أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللهِ
أَشْهَدُ أَنَّ عَلِياًّ وَلِىُّ اللهِ
حَىَّ عَلىَ الصَّلاَةِ
حَىَّ عَلىَ الْفَلاَحِ
حَىَّ عَلىَ خَيْرِ الْعَمَلِ
قَدْ قَامَتِ الصَّلاَةُ
اَللهُ أَكْبَرُ
لاَ إِلَهَ إِلاَّ اللهُ

Transcription

Allahu akbar - 2 times.

Ashhad an la ilaha illallah - 2 times.

Ashhadu Anna Muhammadan Rasulullah - 2 times.

Ashhadu anna ‘Aliyan valiyullah - 2 times.

Hayya ‘ala-s-salah - 2 times.

Hayya ‘ala-l-falyah - 2 times.

Hayya 'ala khairil-'amal - 2 times.

Qad kamati-s-salah - 2 times.

Allahu akbar - 2 times.

La ilaha illallah - 1 time.

Translation

Allah is Great

I testify that there is no god but Allah

I testify that Muhammad is the Messenger of Allah

I testify that Ali is the Wali of Allah

Hurry to prayer

Rush to the Rescue

Hurry to a good cause

Prayer is being said

Allah is Great

There is no god but Allah

Listen

Procedure for performing prayer

Prayer begins with Takbirat Al-Ihram- pronouncing the words “Allahu Akbar” and ending with words of greeting.

The obligatory actions and conditions when performing prayer are as follows:

1 — Niyat - /النية/- intention

2 — Takbirat al-Ihram - /تكبيرة الإحرام/- praising the Almighty with the words “Allahu Akbar” at the beginning of the prayer

3 — Qiyam - /القيام/- standing position

4 — Ruku’ - /الركوع/- bow from the waist

5 — Sujud - /السجود/- prostration

6 — Qiraat - /القراءة/- reading the Holy Quran

7 — Dhikr - /الذكر/- remembrance of Allah Almighty

8 — Tashahhud - /التشهد/- pronouncement of Islamic testimony

9 — Taslim - /التسليم/- saying a specific greeting

10 —Tartib - /الترتيب/- correct order of actions

11 — Muwalyat - /الموالاة/- continuity of prayer

Commandments for the obligatory parts of prayer

1. Niyat (intention)

The person praying must know what kind of prayer he is going to perform, and he must also perform it for the sake of getting closer to Allah Almighty, the Lord of the worlds.

There is no need to say your intention out loud, but there is nothing wrong with it. It is necessary to maintain purity of intention from the beginning to the end of prayer, and also to refrain from any kind of hypocrisy and pretense.

2. Takbirat al-Ihram (praising the Almighty with the words “Allahu Akbar”)

As was said earlier, the prayer begins with the words “Allahu Akbar”, and this is called “takbirat al-ihram”, since with the pronouncement of takbir, many of those things that were previously permitted before the prayer, from that moment become prohibited for the person praying until the prayer is completed. For example, during prayer you cannot eat, drink, laugh or utter extraneous words.

Originalالله أكبر

Transcription

Allahu Akbar

Translation

Allah is great!

Listen

During prayer, at the moment of pronouncing takbirat al-ihram, as well as other takbirs, it is advisable to raise your hands to ear level.

3. Kiyam (standing position)

The person praying while pronouncing takbirat al-ihram and reading surahs should be in a standing position and without unnecessary movements.

If the worshiper forgets to make a bow and after the kiraat wants to bow to the ground, but before Sujud he remembers the missed bow, then he must straighten up completely, then make a bow, and only then proceed to the bows.

The person praying, as a mandatory precaution, must rest firmly on both legs while standing, but it is not at all necessary to evenly distribute the weight of his body between them.

Anyone who cannot under any circumstances pray standing, even if he leans on a cane or leans against a wall, must pray sitting facing the Qibla. If he cannot perform prayer while sitting, then he must do it lying down.

After performing the ruku, you must straighten up completely, then bow to the ground. If the person praying specifically after performing the ruku’ does not straighten up, then his prayer is considered invalid.

4. Qiraat (reading)

When performing the first and second rak'ats of daily prayers, you must first read the surah "Al-Fatiha"(the first sura of the Holy Quran), and after it read another sura from the Quran in full, for example, Surah “Ikhlyas” (112th sura of the Holy Quran).

Sura "Al-Fatiha"

Original

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ * الْحَمْدُ ِللهِ رَبِّ الْعَالَمِينَ * الرَّحْمَـنِ الرَّحِيمِ * مَالِكِ يَوْمِ الدِّينِ * إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِينَ * إِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ * صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَ لاَ الضَّالِّينَ *

Transcription

Bismillahir-rahmanir-rahim.

Alhamdu lillahi rabbil-a'lamin.

Ar-rahmani-r-rahim.

Maliki yaumi-d-din.

Iyyaka na'budu wa iyyaka nasta'in.

Ikhdina-s-siratal mustakim.

Siratal-lyazina an'amta 'alaihim gairil-magdubi 'alaihim wa la-d-dallin.

Translation

1) In the name of Allah, the Most Merciful, the Most Merciful.

2) Praise [belongs] only to Allah, the Lord of the worlds.

3) The Most Merciful, the Merciful!

4) Lord of the Day of Judgment!

5) [Only] We worship You and [only] We ask You for help.

6) Lead us on a straight path.

7) By the path of those whom You have blessed, not those who have provoked Your anger, and not those who have gone astray.

Listen

Surah Al-Ikhlas

Original

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ. قُلْ هُوَ اللهُ أَحَدٌ * اللهُ الصَّمَدُ * لَمْ يَلِدْ وَ لَمْ يُولَدْ * وَ لَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

Transcription

Bismillahir-Rahmanir-Rahim.

Kul huval-lahu ahad.

Allahu s-Samad.

Lam yalid wa lam yulyad wa lam yakun lyahu kufuvan ahad.

Translation

In the name of Allah, the Most Merciful, the Most Merciful.

1) Say: “He is Allah, the One.

2) Allah, Eternal.

3) Did not give birth and was not born.

4) And there is no one equal to Him.

Listen

When performing the third and fourth rak'ats, it is better to read prayers, if they are needed, instead of surahs "at-tasbihat al-arba"- fourfold praise to the Almighty. It is better to read it three times, but according to many scientists, once is enough. Also, instead of praising, you can simply read Surah Al-Fatihah once, but tasbihat is considered the preferable option.

"At-Tasbihat Al-Arba'a"

Original

سُبْحَانَ اللهِ وَ الْحَمْدُ لِلَّهِ وَ لاَ إِلَهَ إِلاَّ اللهُ وَاللهُ أَكْبَر

Transcription

Subhanallahi wal-hamdu lillahi wa la ilaha illallahu wallahu akbar

Translation

“Holy is Allah, Praise be to Allah, and there is no god but Allah, and Allah is Great.”

Listen

Some commandments to read (qiraata)

When performing the third and fourth rak'ats of prayer, as a mandatory precaution, Surah Al-Fatiha or At-Tasbihat Al-Arba'a must be read in a whisper.

When performing the Zuhr and Asr prayers, the suras in the first two rak’ats should also be read in a whisper.

Male persons, when performing morning, evening and night prayers, as a mandatory precaution, should read Surah Al-Fatihah and another surah in the first and second rak'ahs loudly. As for females, they should read the surahs loudly only on the condition that their voice will not be heard by a stranger.

If, while reading Surah Al-Fatihah and another surah, the worshiper realizes that he has made a mistake, for example, if instead of reading it out loud, he read it in a whisper, then he is not obliged to start reading the sura from the beginning.

A person must learn prayer in such a way that he does not make mistakes when performing it. If someone is not able to memorize the entire Surah Al-Fatihah, then he should learn and recite the number of verses that he is able to memorize. However, if the number of these verses is small, then as an obligatory precaution, it is necessary, when performing prayer, to add to them those verses from other surahs of the Koran that he is able to learn. If he is unable to do this, then it is necessary to add tasbihat to the verses from Surah Al-Fatihah. If someone is unable to memorize the second surah, then there is no need to recite something else instead of this surah, and as a precaution, it is better if he performs the prayer behind the imam (jammat).

5. Ruku’ (waist bow)

The worshiper is obliged in every rak'at after the qira'at, with the intention of performing ruku', to bend down so that the fingers of the hands touch the knees - this action is called "ruku'."

In the ruku position, it is obligatory to pronounce dhikr. When performing ruku’, it is better to say at least three times:

Original

سُبْحَانَ اللهِ

Transcription

Subhanallah

Translation

Glory to Allah

Listen

or just say once:

Original

سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ

Transcription

Subhana rabbiyal 'azimi wa bihamdih

Translation

Glory to my Lord, Great and Glorious

Listen

It is even better if both dhikrs are said.

Zikrs should be pronounced when the body position when making a bow is without movement.

If someone specifically says dhikr before that, as soon as he performs the hand’, and his body takes a stable position of a bow, then his prayer is canceled.

If someone specifically changes the position of his body and straightens up before the completion of dhikr, then his prayer will also be canceled.

6. Sujud (prostration)

As reported by Sheikh Muhammad At-Tusi in his book “Tahzib Al-Ahkam” - volume 2, page 235

وَ قَالَ هِشَامُ بْنُ الْحَكَمِ لِأَبِي عَبْدِ اللَّهِ ع أَخْبِرْنِي عَمَّا يَجُوزُ السُّجُودُ عَلَيْهِ وَ عَمَّا لَا يَجُوزُ قَالَ السُّجُودُ لَا يَجُوزُ إِلَّا عَلَى الْأَرْضِ أَوْ عَلَى مَا أَنْبَتَتِ الْأَرْضُ إِلَّا مَا أُكِلَ أَوْ لُبِس‏

Hisham bin Al-Hakam said to Imam Jaafar As-Sadiq (peace be upon him): “Tell me about what is permitted to prostrate and what is not permitted.” The Imam (peace be upon him) said: “Prostration is not permitted on anything except the ground or what grows from the ground, except what is eaten or worn.”

The person praying is obliged to make two prostrations (sajdah) in each rak'ah of prayer after performing ruku.

Sajdah is the position of the body of the worshiper when, with the intention of submission, his forehead, palms of the hands, knees, and tips of his big toes touch the ground. The person praying must pronounce dhikr while bowing to the ground.

When performing sajdah, you can say three times:

Original سُبْحَانَ اللهِ

Transcription

Subhanallah

Translation

Glory to Allah

Listen

Or just say it once:

Original سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ

Transcription

Subhana rabbiyal a'la wa bihamdih

Translation

Holy is my Lord, Most High and Glorious

Listen

And it is better if both dhikrs are pronounced.

Dhikrs should be pronounced when the position of the body when making a prostration is without movement.

If the worshiper deliberately pronounces dhikr before his forehead touches the ground and his body assumes a stable prostration position, then his prayer is canceled. However, if he performs this action out of forgetfulness, he must recite dhikr a second time in a state of calmness of the body.

After completing the dhikr of the first prostration, the worshiper is obliged to sit down so that his body is motionless, and only after that perform the second prostration.

If the person praying, before completing the reading of dhikr, deliberately raises his head from bowing to the ground and straightens up, then this prayer will be canceled.

If someone, when performing dhikr prostration, raises one of the seven parts of the body that must touch the ground when performing sajd, then his prayer is canceled. If, at a time when he is not busy reading dhikr, he raises one of the parts of the body, except for the forehead, and lowers it again, then there will be nothing reprehensible in this, except in the case when the calmness of the body is noticeably disturbed.

If, when bowing to the ground, together with the big toes, the other toes also touch the ground, then there is nothing reprehensible in this.

While performing sajdah, the forehead of the worshiper should be in contact with the ground or with what grows from the ground, but not with food or clothing. For example, you can bow to the ground on a tree leaf.

You should not prostrate on minerals such as gold, silver, agate, etc.

If prostration is made on something that grows from the earth and is food for animals, but not for humans, like grass or straw, then such a prostration is valid.

If prostration is made on paper, and it is made from those things on which prostration is permitted, for example, from cotton or linen, then there is nothing reprehensible in this.

It is best to make sajdah on the land of sacred Karbala, where the grandson of the Prophet Muhammad (may Allah bless him and his family), Imam Hussein (peace be upon him), died as a martyr for his faith. If there is no earth taken from Karbala, then it is better to prostrate on simple earth, if there is no earth, then on a stone, if there is no earth and stone, then on a dry plant.

If, during the first sajdah, the “turbat” (a small slab of pressed clay used when performing prayer) sticks to the forehead, then it must be removed from the forehead and put in place for the second prostration on it.

Responsibilities of one who cannot prostrate as usual

Anyone who is not able to touch the ground with his forehead while performing sajdah must bend down as much as he can, put the “turbat” higher, and thus bow to the ground, but at the same time his palms, knees, and toes must be in contact with the ground.

If the worshiper is not at all able to bend down to perform sajdah, then he should sit down and make a sign with his head that he is bowing to the ground, but as a desirable precaution, it will be better if he raises the “turbat” and puts his forehead to it.

Obligatory sajdah of the Qur'an

There are four verses in the Holy Quran, after reading aloud or directly hearing which, it is necessary to bow to the ground. In this regard, reading these surahs during prayer not allowed.

These verses are given below:

— 15th verse of Surah As-Sajdah

— 37th verse of Surah Al-Fussilat

- Verse 62 of Surah An-Najm

— 19th verse of Surah Al-‘Alaq

If the person praying forgot to perform sajdah, then whenever he remembers this, he must bow to the ground.

If a person hears a verse with obligatory prostration in the recording, then there is no need to perform sajdah.

If a person hears a verse with obligatory sajdah on a live broadcast, he must bow to the ground. If the broadcast is not live, but recorded, then there is no need to make sajdah. If he does not know whether the reading is a live broadcast or a recording, then there is also no need to bow to the ground.

It is not necessary to say dhikr during such prostrations, but it is advisable.

7. Tashahhud (testimony)

In the second and last rak'ahs of the obligatory prayers, after performing the second sajdah, the worshiper must sit down and, in a position without moving, read “tashahhud”.

Words of Tashahhud:

Original

أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَ رَسُولُهُ اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مَحَمَّدٍ

Transcription

Ashhadu alla ilaha illallahu wahdahu la sharika lahu wa ashhadu anna Muhammadan ‘abduhu wa rasulyuhu. Allahumma salli ‘ala Muhammadin wa ali Muhammad

Translation

I testify that there is no god but Allah, He is One, He has no partner, and that Muhammad is His slave and messenger. God bless Muhammad and the family of Muhammad!

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8. Taslim (greeting)

In the last rak'at of the prayer, after saying “tashahhud”, it is necessary to read “Taslim” and end the prayer there. That is, you need to say the following:

Original

السَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِىُّ وَ رَحْمَةُ اللهِ وَ بَرَكَاتُهُ

Transcription

As-salamu ‘alaika ayyuhan-nabiyu wa rahmatul-lahi wa barakatuhu

Translation

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

السَّلاَمُ عَلَيْنَا وَ عَلَى عِبَادِ اللهِ الصَّالِحِينَ

As-salamu ‘alaina wa ‘ala ‘ibadillahis-salihin

Peace be upon us and the righteous servants of Allah

السَّلاَمُ عَلَيْكُمْ وَ رَحْمَةُ اللهِ وَ بَرَكَاتُهُ

As-salamu ‘alaikum wa rahmatullahi wa barakatuh

Peace be upon you, the mercy of Allah and His grace

9. At-Tartib (order of execution)

The prayer must be performed in the following order

• Takbirat al-ihram
• Kiraat
• Ruku'
• Sujud
• In the second rak'ah after Sujud, reading "tashahhud"
• In the last rak'at, after “tashahhud”, say “taslim”.

10. Al-Muwalat (continuity of execution)

“Muwalyat” is the continuity of prayer without noticeable pauses or disruptions from the beginning to its end.

If someone pauses for a long time while performing a prayer, so that for an outside observer it will not be considered a prayer, then his prayer will be canceled.

Tightening ruku', sajda, as well as reading large surahs of the Koran does not disrupt the continuity of prayer.

11. Qunut (prayer - request)

It is advisable in the second rak’ah, after reading Surah Al-Fatihah and some other surah of the Koran, before performing ruku, turn to the Almighty with a prayer request. To do this, you should raise your hands to face level and say any prayer or dhikr.

When performing qunut, any dhikr is sufficient, even if you only say the dhikr “subhanallah”. One common option is to read the following words:

Original

رَبَّنَا آتِنَا فِى الدُّنْيَا حَسَنَةً وَ فِى الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ النَّارِ

Transcription

Rabbana, atina fid-dunya hasanatan wa fil-ahirati hasanatan wa kina ‘azaban-nar

Translation

Our Lord, grant us goodness in the immediate and afterlife and protect us from the punishment of Gehenna.

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Actions that invalidate prayer

From the time the worshiper says “takbirat al-ihram” and begins to pray, and until he completes it, the performance of certain acts becomes prohibited for him. If during prayer he commits one of these acts, then his prayer is annulled. These actions are listed below:

• Extraneous speech
• Crying for a worldly reason
• Evading the Qibla
• Eating and drinking
• Distortion of the type of prayer
• Reducing or enlarging “hands”

Commandments for actions that invalidate prayer

Extraneous speech

If the person praying specifically utters a word (even if it consists of one letter) that means something, then his prayer is canceled.

If a person praying forgetfully utters a word while performing a prayer, for example, due to inattention that he is performing a prayer, then his prayer is not canceled. Coughing or sneezing does not invalidate the prayer.

While praying, the person praying should not greet anyone, but if someone greets him, then he is obliged to respond to this greeting in the same form in which it was said, for example, if they say “As-salamu alaikum! “, then in response you need to say “As-salamu alaikum!” and nothing more.

Laughter and crying caused by worldly reasons

If the person praying deliberately laughs loudly, this will invalidate his prayer.

A smile does not invalidate a prayer.

Also, a prayer is invalidated by crying for worldly reasons, but crying out of fear of the Almighty or out of love for Him does not invalidate it.

Evading the Qibla

If the person praying deliberately turns away from the qibla so that for an outside observer his body is not directed towards the qibla, then his prayer is invalidated.

If the person praying, due to forgetfulness or for any other reason, during prayer turns away from the qibla so that neither the right nor the left side is directed towards the qibla, then his prayer is canceled. If the person praying after performing the prayer, but not before the end of the time, realizes that he performed the prayer not in the direction of the qibla, then this prayer must be performed again, but if he finds out about this after the end of the time of prayer, then this is not necessary.

If the worshiper turns his face away from the qiblah while performing the prayer, but his body remains in the same direction, if his neck is turned so that he can see something behind him, then this will be considered as deviating from the qiblah, which was mentioned in the previous position, and his prayer is annulled.

Eating and drinking

If you eat or drink anything while performing a prayer, the prayer will be invalidated.

Performing actions that distort the form of prayer

If the person praying while performing the prayer performs an action that changes the type of prayer, for example, starts waving his arms, jumping up or something else of the like, and even if these actions are performed out of forgetfulness, then his prayer is canceled.

If the person praying while performing the prayer is so quiet and silent that it cannot be said that he is performing the prayer, then his prayer will be canceled.

Interruption of obligatory prayer without a valid reason is prohibited as a matter of obligatory precaution, except in cases of extreme necessity, for example:

• Saving a life.
• Preservation of property.
• Preventing damage to body or property.

Interrupting prayer to pay a debt to people under the following conditions will not be objectionable:

• When performing prayer, it is impossible to pay the debt.
• The creditor asks to pay the debt.
• There is still time to perform prayer, i.e. he can first repay the debt and then perform the prayer again.

It is not advisable to interrupt prayer for the sake of preserving property that is not of great importance.

It is undesirable to perform the following actions when performing prayer:

• Close your eyes.
• Play with fingers or hands.
• To remain silent while reading Surah Al-Fatihah or another Surah, as well as dhikr in order to listen to someone's conversation.
• Any action that is immodest and disrespectful.
• Turn your face slightly to the right or left (since significant turning of the face nullifies the prayer).

Doubts that arise when performing prayer

Sometimes it may happen that the person praying will have doubts about performing some part of the prayer. For example, he will not know whether he has read the tashahhud or not, or he will not know whether he has made one prostration or two, and sometimes he may have doubts about the number of rak’ats performed. For example, if the person praying does not know whether he is performing the third or fourth rak’at at the moment. Regarding doubts that arise when performing prayer, there are special instructions, and all of them are explained in detail, but due to the small size of this article, they are given in abbreviated form.

Doubts about performing parts of the prayer

If the person praying has doubts regarding the fulfillment of any part of the prayer, i.e. he will not know for sure whether he has completed this part of the prayer or not, if at the same time he has not yet begun to perform the other part, but is in the position of that part of the prayer about which he has doubts, then he is obliged to complete it. However, if he has doubts regarding the fulfillment of some part of the prayer after he has already begun to perform the next part, then in this case, he should not pay special attention to the doubt and must continue the prayer, and this prayer will be considered correct.

If the person praying has any doubts about the correct execution of the part of the prayer he has completed, then in this situation he should not attach any importance to this, but must continue the prayer to the end, and such a prayer is considered valid.

Doubts That Nullify Prayer

If, when performing the obligatory two or 3 rak'ah prayers, such as morning prayer or evening prayer, the worshiper has doubts about the number of rak'ahs, then his prayer is canceled.

If the worshiper has doubts between the first and other rak'ahs. For example, between the first and second rak'ahs or between the first and third rak'ahs, his prayer is canceled.

If, when performing a prayer, the person praying does not know at all how many rak’ats he has performed, then his prayer is canceled.

Doubts that do not invalidate prayer

In nine cases, when performing 4-rak'ah prayers, if the worshiper has doubts regarding the number of rak'ahs performed, then his prayer is not canceled, but he must think carefully, and then if he is sure or assumes that he has made the right decision , then he must, according to this decision, complete the prayer. If the person praying is not sure or doubts the correctness of the decision he has made, then, in accordance with the above instructions, he must continue the prayer, and his prayer will be considered correct. Of the nine cases of doubt mentioned above, four are more common. Here we will give an explanation only of those with which we have to deal most:

• If, after performing the second sajdah, the person praying has doubts whether he has performed two rak'ahs or three, then he should consider that he has performed three rak'ahs, then perform another rak'ah and finish the prayer. After prayer, as an obligatory precaution, it is necessary to perform 1 rak’ah prayer-ikhtiyat.
• If doubt arises between the second and fourth rak'ahs after performing the second sajdah, then the worshiper must decide that he has performed a 4-rak'ah prayer, and complete the prayer there, and then must perform a 2-rak'ah prayer - ikhtiyat while standing. .
• If doubts arise between the third and fourth rak'ahs, then no matter in what part of the prayer they arise, the worshiper should consider that he has performed a 4-rak'ah prayer, and after that he must perform one rak'ah of the ikhtiyat prayer standing or two rak'ahs of prayer - ikhtiyat while sitting.
• If, while standing, the worshiper has doubts between the fourth and fifth rak'ats, then he must sit down and read the tashahhud and taslim, and after that he must perform one rak'at of the ikhtiyat prayer while standing or two rak'ats of the ikhtiyat prayer while sitting.

Doubts you don't need to pay attention to

• When performing desired prayers.
• When performing public prayer.
• After completing the prayer.
• After the end of prayer time.

If the worshiper has doubts regarding the number of rak'ats when performing the desired prayer, i.e. if he does not know for sure whether he has performed one rak’ah or two, then in this case the worshiper can choose either side of the doubt, i.e. he may consider that he has read only one rak'ah, and then he must read another one, or he may believe that he has already performed two rak'ahs.

If, when performing a public prayer, the imam of the prayer-jama'at has doubts regarding the rak'ats of prayer, but the one standing behind the imam will not have any doubts and will make it clear to the imam that the rak'at is being performed, then the imam of the jama'at should not attach importance to your doubts. If those praying have doubts regarding the rak’ats of prayer, but the imam of the jama’at does not have these doubts, then those praying must perform the prayer as the imam performs it, and such a prayer will be considered correct.

If the person praying, after completing the prayer, doubts the correctness of the prayer, for example, doubts whether he performed the ruku or not, or doubts whether he read four rak'ats or five, then in this case he should not pay any attention to his doubts, but if both sides of his doubt are incorrect, i.e. After performing a 4-rak'ah prayer, the worshiper will have doubts about whether he has performed three rak'ahs or five, then in this case his prayer will be canceled.

If doubt arises after time will pass prayer, and the person praying will not know whether he has completed the prayer or not, or will assume that he has not read the prayer, then there is no need to perform this prayer again. If doubts arise before the time of prayer has passed, and one will assume that one has not completed it, then one should perform this prayer.

Ikhtiyat prayer (precautionary prayer)

In situations where the Ikhtiyat prayer becomes obligatory, for example, when doubts arise between the third and fourth rak'at, if these doubts do not spoil the type of prayer, and the worshiper does not commit an act that annuls the prayer, then after pronouncing the taslim, he must, without reading the azan and iqamat, quickly make the intention to perform the ikhtiyat prayer, say takbirat al-ihram, and then perform the ikhtiyat prayer.

Difference between Ikhtiyat prayer and other prayers:

• The intention to perform the Ikhtiyat prayer cannot be pronounced out loud.
• When performing the Ikhtiyat prayer, only Surah Al-Fatihah is read. No other surah and qunut are read in the ikhtiyat prayer (even if this prayer is 2 rak’ah).
• Based on obligatory precautions, Surah Al-Fatihah should be read in a whisper in the Ikhtiyat prayer.

If performing 1-rak'at prayer-ikhtiyat becomes obligatory, then after the second sajdah the worshiper must read tashahhud and taslim. If performing a 2-rak'at prayer-ikhtiyat becomes obligatory, then in the first rak'at the worshiper, after performing two sajdahs, should not read tashahhud and taslim, but must make another rak'at (without takbirat al-ihram) and only then must read Tashahhud and Taslim.

Dictionary meaning of the word adhan "notify, announce, call" and as an expression, adhan is an announcement to the faithful that the time of prayer, obligatory for all Muslims, has begun. The word muezzin, which has the same root meaning, means - "reading azan", mi"zana "place for reading adhan"(minara).

In the Holy Qur'an the word azan in one place is expressed in the sense "proclamation, notice"(at-Tawbah, 9/3), but as an expression in the form "call, call" passes in two verses (al-Maida, 5/58; al-Jumah, 62/9). The word azan appears in various forms in seven verses of the Koran (al-Baqarah, 2/279; al-Araf, 7/167; al-Hajj, 22/27), and the word muezzin in the meaning " herald calling" passes in two verses (al-Araf, 7/44; al-Yusuf, 12/70). In hadiths, the word azan often appears as an expression of various types (noun, verb).

Despite the fact that namaz became fard for Muslims, the method of notifying the time of namaz was not known until the Hijra of the Prophet Muhammad in Medina. During the Medina period, Muslims gathered together from time to time and monitored the times of prayer. For some time, heralds walked the streets calling " as-salah as-salah"(for prayer, for prayer), but this was not a way out of the situation. The need for some means of notifying the time of prayer was obvious. Various proposals were received - to knock on a beater or a beam (in ancient times, instead of ringing a bell, Christians used a board, which they knocked with a mallet or stick), blow a trumpet, light a fire, raise a banner. But the Prophet Muhammad did not agree with any of the proposals, because... the beat symbolized the Christians, the trumpet ringing of the Jews, the fire of the pagans. At this time, one of the ashabs named Abdullah b. Zaid b. Sa'leb dreamed of the azan. The next morning, Abdullah came to the Prophet and told about his dream. Following this, the Prophet Muhammad ordered the venerable Bilal to read the sentences of the azan in the azan twice, and in the iqama once once. Meanwhile, the venerable Umar also came to the Prophet Muhammad and told him that he also had the same dream, but Abdullah b. Zayd was ahead of him and was the first to tell about his dream (Bukhari, Azan).

Bilal climbed onto the high roof of the house of one of the women from the Sons of Najjar tribe and read the morning adhan (Abu Dawud) for the first time. Thus, the azan was generally recognized in the 1st year of the Hijri (622), and according to one of the legends in the 2nd year of the Hijri (623). Subsequently, a special place for reciting the adhan was built at the back of al-Masjid an-Nabawi.

The adhan, along with the fact that it was not accepted through the sunnah, is confirmed in the Quran with the words: " When you call for prayer, they mock it and consider it entertainment. This is because they are foolish people."(al-Maida, 5/58); " O you who believe!When you are called to pray on Friday, strive to understand Allah and leave trading. It would be better for you, if only you knew."(al-Jumah, 62/9).

Azana consists of the following words:

"Allahu Akbar"
(Allah is Great) - 4 times
"Ash-hadu Allah Ilaha Illalah"
(I testify that there is no god but Allah) - 2 times
"Ash-hadu anna Muhammad Rasul Allah"
(I testify that Muhammad is the Messenger of Allah) - 2 times
"Haya 'ala-s-Salah"
(Hurry to prayer, hurry to prayer) - 2 times
"Haya 'ala-l-falah"
(Hurry to salvation, hurry to salvation) - 2 times
"Allahu Akbar"
(Allah is Great) - 2 times
"La ilaha illa-lah"
(There is no god but Allah)

During the morning adhan after two times " "Haya 'ala-l-falah" repeat twice words " (prayer is more blissful than sleep) and it’s called " taswib".

In its meaning and content, the adhan is a call to both prayer and Islam. More precisely, on the one hand, through the adhan, Muslims are called to prayer and, on the other hand, it once again confirms the unshakable truth of the three principles of Islam - the unity of Allah, Muhammad is His messenger, real salvation in a happy akhirat. If we take into account that the times of prayer are established as a result of the position of the globe in relation to the sun and rotation around its axis, then the continuous recitation of the azan in all corners of the globe and the ascension of this divine message at any time of the day will become clear. Many hadiths transmitted on behalf of the Prophet Muhammad emphasize the importance of the meaning and recitation of the azan (Bukhari).

Adhan is recited for fard prayers. If a prayer is heard being read in a mosque, then a separate azan is not required for prayers performed at home. Those who are in a place far from reading the adhan or far from populated areas can read the adhan. Adhan is not recited for Juma Namaz ( Friday prayer), Witr prayer, Eid prayer (al-fitr, al-adha), tarawih, prayer for rain and all other prayers that are not fard. During the time of the Prophet Muhammad, the azan was not read for prayers that are not fard, prayers in the event of a solar eclipse, and the like. Muslims were called upon with words " as-salatu al-jamia"(go to prayer with the community) (Bukhari). Reading the azan in a quiet voice to a newborn in the right ear, and the mandub in the left iqama (if done, it is considered sawab, if not done, it is not considered a sin) (Abu Dawud).

The muezzin must have a strong and sonorous voice, read the azan slowly from a high place so that people have the opportunity to repeat after him, in order for the voice to come out more loudly, put the tip of the index finger to the ear or put the palms to the ears, stand facing the qiblah, "Haya 'ala-s-Salah" turn your face to the right "Haya 'ala-l-falah" to the left, observe the principles and norms of Islam and perform ablution before reading the azan - all this is mustahab (mustahab are actions often performed by the Prophet. Those who perform mustahab will be rewarded (sawab). Those who do not comply will not be considered sinful and will not be held accountable on the Day of Judgment ).

Having heard the adhan, every believer must repeat the words of the adhan after the muezzin. Only with words "Haya 'ala-s-Salah"and "Haya 'ala-l-falah" say instead of these words " La hawla wa la quwwata illa billah"(all changes, all power and actions are possible only with the will of Allah). Hearing a sentence added to the morning adhan "" al-Salatu khayrum min an-nawm" must speak " Sadakta va berirta"(he said the truth and correctly).

After the adhan, the following dua is read below, which the Prophet Muhammad himself read and which will contribute to the patronage of the Prophet of Islam:

"Allahumma Rabba Hazihi" d da "vati" t tamme wa "s salati" l kaima ati Muhammadan

al-vasilata ve"l fazilata wa"b"askhu makaman mahmudeni"llesi vaadtah"

" O Allah, Lord of this perfect call and this ongoing prayer, bring (bestow) Muhammad to al-Wasila and to the highposition and point (lift) towardsa place of praise that Youpromised him, verily, You do not break your promise!(Bukhari, Azan, 81)

1) Azan is a call to prayer. It is sunnah to recite the azan for the fivefold prayer, as well as for Friday prayer.

2) Azan is pronounced only by men. Adhan made by a woman is invalid.

3) When pronouncing the adhan, the muezzin should face the qibla.

4) Adhan should also be given for replenishing (kaza) prayer. If the worshiper performs several kaza-namazs at once, he must pronounce the adhan for the first kaza-namaz, after which he has a choice: either pronounce the adhan for the remaining kaza-namazs, or limit himself to only pronouncing the iqama.

5) It is sunnah to be in a state of ablution while pronouncing the adhan. However, it is permissible to recite the adhan without performing ablution.

6) It is not allowed to pronounce the adhan for prayer before the start of the time for this prayer.

7) If the azan is pronounced before the time of prayer, such azan will not be valid. In this case, the adhan should be repeated.

Azan

اَللهُ أَكْبَرُ

Allahu akbar
Translation: "Allah is Great"
(pronounced 4 times)

أَشْهَدُ أَنْ لَّآ إِلٰهَ إلَّا اللهُ

Ashkhadu alla ilaha illallah
Translation: “I bear witness: no one is worthy of worship except Allah.”
(pronounced twice)

أَشْهَدُ أَنَّ مُحَمَّدًا رَّسُولُ اللهِ

Ashkhadu anna Muhammadar-rasulullah
Translation: “I bear witness: Muhammad is the Messenger of Allah.”
(pronounced twice)

حَيَّ عَلَى الصَّلٰوةِ

Haya ‘alas-salaah
Translation: “Hurry to prayer!”
(pronounced twice)

حَيَّ عَلَى الفَلَاحِ

Haya 'alal-falah
Translation: “Hurry to salvation!”
(pronounced twice)

اَللهُ أَكْبَرُ

Allahu akbar
Translation: "Allah is Great"
(pronounced twice)

لَآ إِلٰهَ إلَّا اللهُ

La ilaha illallah
Translation: “There is no god but Allah”

The muezzin should cleanse himself from both types of impurity: both small and large. He should climb to an elevated or high place outside the boundaries of the mosque and face the qibla.

(Please note: Adhan should not be given inside the mosque)

Facing the qibla, the muezzin places the index fingers of both hands into the ear holes. Next, he pronounces the adhan in a loud voice (without shouting).

While pronouncing the words “hayya ‘alas-salah”, the muezzin turns his face to the right so that his chest and legs are still facing the qibla.

When pronouncing the words “haya ‘alal-falah,” he turns his face to the left in a similar way.

During the azan pronounced for Fajr prayer, after the words “haya ‘alal-falyah,” the following phrase must be said twice:

الصَّلٰوةُ خَيْرٌ مِّنَ النَّوْمِ

As-salatu khayrum-minan-naum
Translation: “Namaz is better than sleep”

After saying “Allahu Akbar” twice, the muezzin must pause long enough for those hearing the adhan to respond (we will discuss how to respond later).

In addition to this pause, after “Allahu Akbar” the muezzin should pause once after each phrase so that those who hear the adhan have time to respond.

Iqamat

Iqamat is similar to adhan, but differs from it in the following ways:

1) Iqamat is pronounced inside the mosque, while adhan is pronounced outside it.

3) During Iqamah, the fingers are not placed in the ears, as is the case with the adhan.

4) Iqamat is pronounced quickly, while adhan is pronounced slowly.

5) The phrase “As-salatu khairum-minan-naum” is not pronounced during Iqama.

6) During the iqama for the fivefold prayer after “haya ‘alal-falah” the phrase is pronounced twice:

قَدْ قَامَتِ الصَّلٰوةُ

Komatis salah code
Translation: “Namaz has begun”

7) During Iqama, the face is not turned to the right and left as in adhan.

8) Iqamat is pronounced when the congregational (jamaat) prayer is about to begin.

Rules of adhan and iqamat

1) For a traveler (musafir), saying the azan when he performs his prayer is mustahab (preferable).

2) The adhan and iqama in the mosque are sufficient for all the people of the area. Therefore, if the adhan and iqamat have already been pronounced in the mosque, pronouncing the adhan and iqamat at home will be mustahabb.

3) It is makruh (blameable and forbidden) to pronounce the azan and iqama in a mosque, where congregational prayer is performed daily with the azan and iqama. However, in a mosque where there is no fixed order of imam and muezzin, the azan and iqama are read by each group or person performing namaz in that mosque.

5) Adhan and Iqama are read only for prayers of the “Fard Ayn” category (five times and Friday prayers).

For those who hear the adhan, it is mustahabb to respond to it, that is, they should quietly repeat the phrases pronounced by the muezzin. They answer during the pauses made by the muezzin after each phrase. However, after the phrases “haya ‘alas-salyah” and “haya ‘alal-falyah” you should say:

لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ

La hawla wa la quwwata illya billah
Translation: “There is no power or strength except through Allah”

During Fajr Azan, after the phrase “as-salatu khairum-minan-naum,” the listeners should say:

صَدَقْتَ وَبَرَرْتَ

Sadakta wa bararta

At the end of the adhan, listeners say salawat and the following prayer:

اللّٰهُمَّ رَبَّ هٰذِهِ الدَّعْوَةِ التَّآمَّةِ، وَالصَّلٰوةِ الْقَآئِمَةِ، اٰتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَالدَّرَجَةَ الرَّفِيعَةَ، وَابْعَثْهُ مَقَامًا مَّحْمُودًا الَّذِي وَعَدْتَّهُ، وَارْزُقْنَا شَفَاعَتَهُ يَوْمَ الْقِيٰمَةِ، إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ

Allahumma Rabba hazihid-da'vatit-tammati, you-salatil ka-imati, ati Muhammadanil-vasilyata wal-fadylyata wad-darajatar-rafi'ata, wab'ashu makamam-mahmudanillyazi wa 'attahu, warzukna sha fa'atahu yaumal-kyyamati, innakya la tuhliful-mi'ad.

Translation: “O Allah, Lord of this perfect call and beginning prayer! Bless Muhammad with utmost closeness to You, grant him perfection and elevate him to the high position You promised! And grant us his intercession on the Day of Judgment. Verily, You do not break your promise.”

7) Replying to the iqama is also mustahab. The answers to the iqamat are the same as to the azan, and after the phrase “komatis salah” the following must be said:

أَقَامَهَا اللهُ وَأَدَامَهَا

Akomahallahu wa adamaha
Translation: “May Allah establish prayer and make it constant!”

8) There is no need to answer the adhan during the following actions:

A. performing namaz;

b. listening to the khutbah (Friday, wedding, etc.);

V. during menstruation and postpartum bleeding;

g. during meals;

d. during intimacy.

9) The second azan for Friday prayer should be given inside the mosque in front of the minbar.

10) The adhan by the muezzin must be performed while standing. If the adhan was given while sitting, it should be repeated. But if the adhan was said while sitting for one’s own prayer (not for a congregational prayer), there is no need to repeat it, although the adhan should not be read while sitting unnecessarily.

11) It is mustahabb to close the ear openings with your fingers while performing the adhan.

12) To pronounce the adhan while in a state of great impurity is strictly condemned (makrooh-tahrim). Repeating such azan is mustahab.

13) To pronounce iqamat while in a state of major or minor impurity is makrooh-tahrim. But, unlike the adhan, repeating the iqama is not mustahabb.

14) Sunnah is to pronounce the phrases of adhan and iqama in sequence. If a mistake is made in the order of the phrases of the adhan or iqama, such a mistake should be corrected by repeating in the correct order the phrase spoken in the wrong place.

15) If, during the performance of the adhan, the muezzin for some reason cannot complete it (for example, due to illness), repeating the entire adhan again will be sunnah-muakkadah.

16) If the minor ablution of a person pronouncing the adhan or iqamat is broken, it will be better to complete the adhan or iqamat, and after that perform ablution.

17) Pronouncing Iqama is the right of the one who pronounced the adhan. But he can consent to the pronouncement of iqama by another person.

18) The muezzin should finish the iqama in the same place where he began it. He should not move from place to place while pronouncing the iqama.

19) If, after pronouncing the Iqamah, the Imam performs the Sunnahs of Fajr, then the time it takes to perform them will not be considered significant. Therefore, there is no need to repeat the Iqamah.

AZAN AND IKAMAT

A - Azan

This word is translated as: “to inform”, “to let know”. Terminological meaning is as follows: “Azan is a special form of call, which informs about the time of fard prayers, and consists of special words.” The person reciting the adhan is called a muazzin.

The need to read the azan before performing fard prayers, that is, notification of the onset of prayer time, is proven by the verses of the Koran and the provisions of the sunnah. During the birth of Islam, the azan was not recited in the same form as it is done today. When the time for prayer came, for some time Muslims were called to prayer in the following way: “as-salatu, as-salatu (for prayer, for prayer) or “as-salatu ja miyah” (prayer brings people together) i.e. ( collective prayer)

But after the construction of Masjidun Nabawi (the Prophet's Mosque) was completed in the first year of the Hijra, the Companions began to regularly gather in the mosque to perform prayers together. During this period, the Prophet Muhammad (PBUH) gathered his companions and consulted with them about the form of the call to prayer. And then some companions spoke about their dreams, which were confirmed by divine revelations. After this, the adhan phrases that are recited today were determined.

Reading the adhan is a sunnah-muakkadah for men, which has the power of wajib. The following verses indicate this:

“When you [adhan] call [people] to prayer, [the non-believers] mock and mock it.”(Surah al-Maida, 5/58).

“O you who believe! When you are called to congregational prayer on Friday, show zeal in the remembrance of Allah, leaving commercial affairs. It is better for you, if only you understand.” (Surah al-Jumu'a, 62/9)

There are many hadiths of the Prophet (sallallahu ‘alayhi wa sallam) that talk about adhan. Here are some of them:

“When the time for prayer comes, let one of you read the azan, and the eldest in age will be the imam!” (Bukhari, Azan, 17, 18, 49, 140; Ahad, 1, Adab, 27, Maghazi, 53; Muslim, Masajid, 292, 293; Nasai, Azan, 8).

After one of the companions told about his dream, the Messenger of Allah (sallallahu ‘alayhi wa sallam) remarked:

“Inshaalah, this dream is truly true! Get up and teach Bilal the words you heard in your dream, for his voice is more beautiful than yours!”. (Tirmidhi, Mawakyt, 25; Abu Daud, Salat, 28; ibn Majah, Azan, 1)

The following hadiths report the great reward that awaits for reciting the adhan.

“If people knew about the virtues of adhan and standing in the front rows (while performing namaz), and understood that without drawing lots they would not be able to do this, then they would definitely cast lots.” (Bukhari, Azan, 9, 32, Shahadat, 30; Muslim, Salat, 129; Tirmidhi, Mavakyt, 52; Nasai, Mavakyt, 22; Azan, 31)

“When you are tending sheep or in the desert, recite the azan loudly, for there is not a single genie or person or any other creature who does not testify in favor of the muazzin on the Day of Judgment.”(Bukhari, Azan, 5; Badul-khalq, 12, Tawhid, 52; Nasai, Azan, 14; Malik, Muwatta, Nida, 5; Ahmad bin Hanbal, 3/6).

“On the Day of Judgment, the muazzins will be among the people with the longest necks.” (Muslim, Salat, 14; ibn Majah, Azan, 5; Ahmad bin Hanbal, 3/169, 264, 4/95, 98)

But reading the iqama and fulfilling the duties of an imam while performing namaz is a more rewarding act than reading the azan, for the Prophet (sallallahu ‘alayhi wa sallam) and the four caliphs who led the country after his death were never muazzins. At the same time, after the imamate, the most pious type of service remains the position of muazzin, since Allah asks in the Koran:

“Whose speech is more beautiful than that of the one who calls upon Allah.”(Sura Fussylat, 41/33).

The venerable Aisha (radiallahu ‘ankha) explained that this verse refers to muazzins. On this occasion, Muhammad (PBUH) said:

“The Imam is the guarantee of society. Muazzin is a reliable person. O Allah! Show the imams the right path and forgive the sins of the muazzins!”(Tirmidhi, Salat, 39; Ahmad bin Hanbal, 2/232, 284, 278, 382, ​​419).

Through the adhan, people are informed about the time of prayers and that it is prayer that is the means of achieving eternal salvation. Through the adhan, the most important principles of Islam are announced to the whole world. But besides this, the time of prayers in different parts of the world comes in different ways, and therefore every hour on our planet the existence of Allah, His unity and power, that only the mission of Muhammad (sallallahu 'alaihi wa sallam) and the performance of prayers are loudly announced can serve as a means of salvation.

1) Form and words of adhan

The imams of all madhhabs are unanimous on the issue of the form and words of the adhan. These words are repeated twice, but when reading the adhan to the morning prayer, after the words “Hayya ‘alal-falyah” the phrase is added: “Assalatu khairun minan-naum” (namaz is better than sleep) and is also repeated twice. The proof is the hadith transmitted by Bilal (radiallahu ‘anhu). In addition, the Prophet (sallallahu ‘alayhi wa sallam), addressing Abu Mukhzir (radiallahu ‘anhu), said:

“When you read the adhan of the morning prayer, say twice: “Assalatu khairun minan-naum.” (Zailai, Nasbourg-Rae, 1/264).

According to the Hanafis and Hanbalis, the azan consists of 15 words, but there is no “tarja” when recited. In other words, before reading the words of the adhan out loud, you can first read to yourself. (Ibn Humam, Fathul-Qadir, 1/167; ibn Abidin, Raddul-Mukhtar, 1/35; ibn Qudama, al-Mughni, 1/404).

In the hadith narrated by Abdullah ibn Zayd (radiallahu ‘anhu), the adhan consists of the following phrases:

Meaning of adhan:

“Allah is above everything. Allah is above all!

I testify that there is no god but Allah! I testify that there is no god but Allah!

I testify that Muhammad is the Messenger of Allah! I testify that Muhammad is the Messenger of Allah!

Hurry to prayer! Hurry to prayer!

Hurry to the rescue! Hurry to the rescue!

Allah is above all! Allah is above all!

There is no god but Allah!”

When reading the azan for morning prayer, after the expression “Hayya ‘alal-falyah!” (Hurry to salvation!) The phrase “Assalatu khairun minan-naum” (Namaz is better than sleep) is added.

2) Adhan conditions

When reading the adhan, the following conditions must be observed:

1. The coming of time. You cannot read the adhan if it is not time for prayer. If you accidentally read the adhan, you must then read it again. According to the imams of the three madhhabs (with the exception of Abu Yusuf and the rest of the Hanafis), reciting the azan at the end of the night, which is 1/6 of the night, in the pre-dawn time, is mandub. Then, when “fajru sadik” comes, this azan, as a requirement of the sunnah, is read again.

The argument is a hadith narrated by Abdullah bin Amr (radiallahu ‘anhu):

“Bilal read the night adhan. And you can eat (this applied to those who were going to fast) before the adhan is read by Ummu Maktoum.".

Bukhari added to this hadith: “Ummu Maktoum was blind, and until people told him: “The morning has come, the morning has come,” he did not recite the adhan.”(Bukhari, Azan, 11, 13; Shahadat, 11, Saum, 17; Muslim, Syam, 36-39; Tirmidhi, Salat, 35; Nasai, Azan, 9-10).

2. The adhan must be read in Arabic, because the adhan is a symbol of all Muslims in the world. It doesn't matter what language they speak. According to the Hanafis and Hanbalis, the adhan, like the Koran, was recited in Arabic from the very beginning, so recitation in other languages ​​is considered invalid. Only the Shafi'is believe that it is permissible for those who do not know Arabic to read in another language.

3. The sounds of the adhan must reach the ears of people, but if there is only one muazzin, then what he hears himself is enough.

4. When reading the adhan and iqama, consistency and order must be observed. Although reciting the azan without following the sequence is valid, it is considered makrooh. It is best to re-read such adhans again.

6. According to the Hanafi madhhab, a muazzin can be a person of sound mind, male, God-fearing, who knows the provisions of the sunnah and the times of prayers. The recitation of the adhan by the jahils and fasikas (wicked people) is makrooh. It is also makruh for women who are crazy and in a state of junub to read the adhan. After them, it is advisable to read the adhans again, because repeated reading of the adhan, as happens on Fridays, is permitted by Sharia. It is also makrooh to read the Iqamah without wudu, as the hadith says:

“The adhan is read only by those who are in a state of voodoo.” (Tirmidhi, Salat, 33; al-Sanani, Subulus-salam, 1/129).

7. The muazzin must have a beautiful and sonorous voice, since in this case many people will hear the adhan. The proof is the following hadith:

“The Prophet Muhammad (PBUH) ordered twenty people to recite the Adhan, and they began to recite. He liked Abu Mahzur's voice and taught him the words of the adhan.". (Darimi, Salat, 7).

8. In order for the sounds of the adhan to reach the ears of many people, the muazzin must be located on an elevated platform, for example, on a high wall or minaret. Urwa bin Zubair reported the words of his wife, who came from the Bani Najar tribe:

“My house was the tallest of all the houses located next to Masjidun Nabawi. Bilal read the adhan from the roof of my house. Before dawn he came to my house and sat waiting for dawn to come. As soon as he saw the onset of Fajr, he stood up and read the adhan.”(Zailai, Nasbourg-Rae, 1/292).

9. When reading the adhan, it is necessary to pause between two sentences, while the iqamat must be read quickly, connecting two phrases. The hadith says:

“Oh Bilal! When you read the adhan, lengthen the words and read slowly, but when you read the iqama, read quickly!” (Tirmidhi, Salat, 29).

10. When reading the adhan and iqama, the muazzin should face the Kaaba. When pronouncing the phrase “haya ‘alas-salah”, turn to the right, while pronouncing the phrase “haya ‘alal-falyah” - turn to the left. If the muazzin is on the minaret, when reading, he should quickly move first to the right, then to the left. To read the azan loudly, you need to plug your ears with your fingertips. Abu Juhaifa (radiallahu 'anhu) said:

“I saw Bilal reciting the adhan. When reading, he turned his head to the right and left. At the same time, he exclaimed: “Hayya ‘alas-salah,” “Hayya ‘alal-falyah.” He covered his ears with two fingers.”(As-Sanani, 1/122)

11. Reading the azan and iqamat is the sunnah for both fard prayers and qadah prayers, since the azan and iqamat are the sunnah not of time, but of prayers. On the other hand, Qada prayers are a compensation for the prayer whose time has come.

12. When different Qada prayers are performed in different places, for each prayer you need to read the adhan and iqama separately. If many prayers are missed, although reading the azan and iqama for each prayer separately is preferable, you can read the azan for the first missed prayer, and for the rest you can read only the iqama. The hadith reported by Ibn Mas'ud (radiallahu 'anhu) says:

“On the day of the battle of Ahzab, the pagans prevented the Prophet (sallallahu ‘alayhi wa sallam) from performing four fard prayers. These prayers were Zuhr, Asr, Maghrib and Isha. Prophet Muhammad (PBUH) ordered Bilal (Radi Allahu Anhu) to read both the adhan and the iqamat for each prayer.”(Haythami, Majmauz-zawaid, 2/4; ash-Shavqani, 2/60)

According to Imam Malik, before performing Qada prayers, only the Iqamat is read, and the Adhan need not be read. At the same time, he relies on the command of the Messenger of Allah (sallallahu ‘alayhi wa sallam) on the day of the Battle of Khandak, when, due to the onslaught of the enemy, Muslims were unable to perform several prayers. Then he ordered Bilal to read only the iqama. (Darimi, Salat, 186; Nasai, Mawakyt, 55; Azan, 23; Ahmad bin Hanbal, 3/25).

13. You need to take a short break between adhan and iqamat. This pause when calling for prayer al-Maghrib should be as long as necessary to read three short verses; in other prayers, it is necessary to pause long enough to be able to perform four rakats of prayer, and in each rakah read the 12th verse. The proof is the following hadith:

“Oh Bilal! Between azan and iqama, make such a pause so that people eating food can finish eating it and then calmly satisfy their needs.”. (Ahmad bin Hanbal, Musnad, 5/143).

Hanafis believe that after reading the adhan - to inspire people - a call: “As-salaah! As-salah! Ya musallin! (O you who perform namaz! Hurry to namaz!) is mustahab, since people have recently shown laziness in religious matters.

"When and you will perform the duties of a muazzin, never charge for this!” (Tirmidhi, Salat, 41; Nasai, Azan, 32; ibn Majah, Azan, 3; Ahmad bin Hanbal, 4/217).

However, the Shafiites and Malikis from the very beginning considered it permissible to receive payment for performing the duties of a muazzin; among the Hanafis, scholars of the recent past issued a fatwa on the permissibility of receiving payment for this. This decision is explained by the fact that due to the termination of payments wages religious ministers from the state treasury, recently it has become more difficult for them to fulfill their duties. Therefore, this fatwa is intended to ensure that employees fulfill their duties in the future.

15. When people hear the sounds of adhan, they should stop talking. If someone is reading the Quran, it is better to stop reading and listen to the adhan. However, there is another opinion that if someone reads the Qur'an in the mosque or at home, during the adhan he can continue reading. Some scholars believe that there is nothing wrong with having a conversation during adhan.

3) Repeat adhan and iqama

For the one who hears the adhan, repeating the words of adhan and iqa mata after the muazzin is mustahabb. But when the muazzin says “Hayya ‘alas-salah” and “Hayya ‘alal-falyah,” the hearer must say: ِ

“La hawla wa la kuuuata illa billah” (There is no strength and power in anyone except Allah. One can be saved from disobedience to Allah only by the power of Allah! Only through the power of Allah one can succeed in performing worship!)

When, while reading the azan of the morning prayer, the muazzin says:

“Assalatu khairun minan-naum” (Namaz is better than sleep), the listener should add:

"Sadakta wa barirta" (Truly, you have spoken the truth, you are the owner of goodness).

You need to repeat the adhan verbally, and not just mentally. The proof is the hadith narrated by Abu Saeed (radiallahu ‘anhu): “The Prophet Muhammad (PBUH) ordered his companions:

“When you hear the adhan, repeat exactly after the muazzin.” . (Bukhari, Azan, 7; Muslim, Salat, 10, 11; Tirmidhi, Salat, 40; Manaqib, 1; Nasai, Azan, 33, 35-38; ibn Majah, Azan, 4).

But some Hanafi scholars argue that answering the muazzin means for the mu'min to immediately go to prayer.

You can repeat after the muazzin in any state, even in the state of junub. The only exception is the state of haid and nifas. This also does not apply to those who listen to the imam’s khutbah, perform namaz-janazah, eat, have sexual intercourse, go to the toilet, study or teach knowledge. All these persons can continue their activities during adhan.

If several adhans are read at once in any locality, it is enough to repeat only one. (Al-Kasani, 1/155; ibn Humam, 1/173; ibn Abidin, Raddul-Mukhtar, 1/367; al-Shirazi, al-Muhazzab, 1/58; ibn Qudama, 1/426; az-Zuhayli, 1/552).

4) Du'a after adhan

It was narrated from Jabir (radiallahu ‘anhu) that the Prophet Muhammad (sallallahu ‘alayhi wa sallam) said that whoever reads the next du’a after the azan will definitely be awarded his “shafaat”. (Shafaat - the intercession of Muhammad (sallallahu ‘alayhi wa sallam) on the day of the Last Judgment).

This du'a, called "vasilya", is as follows:

“O Allah! The Lord of this call, adhan and prayer that will be performed! Show the Prophet Muhammad Your mercy and grant him “basil”, virtues and the highest level, and grant him the opportunity to obtain the “makam mahmud” that You promised him! Truly, You will never renege on Your promises!”(Al-Bukhari, ibn Majah).

5) Reading the adhan on various occasions

If necessary, reciting the adhan for an occasion other than prayers is a mandub. The reasons for this are as follows:

1. Reading the azan in the ear of a newborn child is a mandub, for when the Prophet (sallallahu ‘alayhi wa sallam) had a grandson Hasan (radiallahu ‘anhu), he read the adhan over his ear. (Abu Dawood, Adab, 107; Tirmidhi, Adahi, 16; Ahmad bin Hanbal, 6/391-392).

2. The adhan is read during military operations, in the event of a fire, or after a traveler leaving on a journey.

3. It is also wonderful to read the azan in the ear of a person who is seized with strong anger or experiencing a nervous shock; a person experiencing an epileptic attack; into the ear of a person or an animal that has a disgusting character or temper. The adhan is also read as a shield in cases where a genie or shaitan appears in a terrible form, for it is known from hadiths that when the adhan is read, the shaitan quickly leaves these places. (az-Zuhayli, 1/561-562).

B - Ikamat

Before men perform fard or qadah prayer - individually or collectively - reciting the iqamat is sunnah-muakkadah.

Reading azan and iqama several times, except for namaz-jumah, shari atom is not allowed. Therefore, if in any mosque, Muslims, having read the adhan and iqamat, performed namaz, then those who came to the mosque later should not read the adhan and iqamat again. Also, the iqamat is not read before the prayers of Witr, Bayram and Tarawih.

The words of Iqamah are the same as the words of Adhan. Only after the phrase “haya ‘alal-falah” is added: “kaad kamatis-salah” (namaz begins, prayer begins). The following hadith indicates that when reading the Iqama, the words are repeated twice, just as when reading the Adhan.

Abdullah ibn Zayd al-Ansari, having come to Muhammad (sallallahu ‘alaihi wa sallam), told his dream:

"I had a dream. Someone, dresseddressed in two green cloaks, climbed the wall and, repeating each phrase twice, read the adhan and then the iqamat.”. (Zailai, Nasbourg-Rae, 1/266-267).

According to the Shafi'is and Hanbali, each phrase is recited only once, so the Iqamah consists of eleven phrases. Only the phrase “Kad kamatis-salah” is repeated twice. In this matter they refer to the hadith from Abdullah bin Umar. (ash-Shavqani, 2/43).

Reading the Iqamah quickly but clearly is sunnah. As when reading the adhan, according to the sunnah, the muazzin must be in a state of ritual purity. He should face the qiblah and should not engage in extraneous conversations while reading. The Iqamat for calling men to prayer read by a woman is invalid.

Morning prayer - Fajr: how many rakats, time. Prayer in Islam

One of the five pillars of Islam is namaz, prayer, with the help of which a person conducts a dialogue with the Almighty. By reading it, a Muslim pays tribute to devotion to Allah. Performing namaz is obligatory for all believers. Without it, a person loses contact with God and commits a sin, for which, according to the canons of Islam, he will be severely punished on the Day of Judgment.

It is necessary to read namaz five times a day at a strictly prescribed time. Wherever a person is, no matter what he is doing, he is obliged to pray. Morning prayer is especially important. Fajr, as Muslims also call it, has enormous power. Its fulfillment is equivalent to a prayer that a person would read all night.

What time do you perform morning prayer?

Fajr prayer should be performed early in the morning, when a white stripe appears on the horizon and the sun has not yet risen. It is during this period of time that devout Muslims pray to Allah. It is advisable that a person begins the sacred action 20-30 minutes before sunrise. In Muslim countries, people can be guided by the adhan coming from the mosque. It’s more difficult for people living in other places. How do you know when to perform Fajr prayer? The time of its occurrence can be determined by a special calendar or schedule called Ruznama.

Some Muslims use mobile applications for these purposes, for example “Prayer Time ® Muslim Toolbox”. It will help you know when to start your prayer and determine the qibla, the direction in which the holy Kaaba is located.

In the Arctic Circle, where day and night last longer than usual, it is more difficult for people to decide on the time at which to perform namaz. Fajr, however, must be performed. Muslims recommend focusing on the time in Mecca or in a nearby country, where the change of day and night occurs at a normal rhythm. The last option is preferable.

What is the power of Fajr prayer?

People who regularly pray to Allah before sunrise show deep patience and true faith. After all, in order to perform Fajr, it is necessary to rise before dawn every day, and not sleep in a sweet dream, succumbing to the persuasion of the shaitan. This is the first test that the morning has in store for a person, and it must be passed with dignity.

People who do not succumb to shaitan and read prayer on time will be protected by the Almighty from adversity and problems until the next day. In addition, they will succeed in eternal life, because the observance of prayer will count for everyone on the Day of Judgment.

This prayer in Islam has enormous power, because on the eve of dawn, the angels of the passing night and the coming day are next to a person, who carefully watch him. Allah will then ask them what his slave was doing. The angels of the night will answer that, when leaving, they saw him praying, and the angels of the coming day will say that they also found him praying.

Stories of the Sahabah who performed the morning prayer against all odds

Fajr requires strict observance, no matter what circumstances arise in a person’s life. In those distant times, when the Prophet Muhammad was still alive, people performed real feats in the name of faith. They performed namaz in spite of everything.

The Sahabah, the companions of the Messenger of the Almighty, performed morning Fajr even when wounded. No misfortune could stop them. Thus, the outstanding statesman Umar ibn al-Khattab read a prayer while bleeding after an assassination attempt on him. He never thought of giving up serving Allah.

And the companion of the Prophet Muhammad Abbad was struck by an arrow at the moment of performing prayer. He pulled her out of his body and continued to pray. The enemy shot at him several more times, but this did not stop Abbad.

Sada ibn Rabi, who was also seriously wounded, died while performing prayer in a tent specially built for the sacred event.

Preparation for prayer: ablution

Prayer in Islam requires certain preparation. Before proceeding to any prayer, be it Fajr, Zuhr, Asr, Maghrib or Isha, a Muslim is required to perform a ritual ablution. In Islam it is called voodoo.

A devout Muslim washes his hands (hands), face, rinses his mouth and nose. He performs each action three times. Next, the believer washes each hand up to the elbow with water: first the right, then the left. After this he wipes his head. With a wet hand, the Muslim runs along it from the forehead to the back of the head. Next, he wipes the ears inside and out. Having washed his feet to the ankles, the believer should complete his ablution with words of remembrance of Allah.

During prayer, Islam instructs men to mandatory cover the body from the navel to the knees. The rules for women are stricter. It should be completely covered. The only exceptions are the face and hands. Under no circumstances should you wear tight or dirty clothing. The person’s body, his vestments and the place where he prays must be clean. If wudhu is not enough, you need to perform full body ablution (ghusl).

Fajr: rakat and terms

Each of the five prayers consists of rak'ahs. This is the name for one cycle of prayer, which is repeated two to four times. The quantity depends on what kind of prayer a Muslim performs. Each rakah includes a certain sequence of actions. Depending on the type of prayer, it may vary slightly.

Let's look at what fajr consists of, how many rakats a believer must perform and how to perform them correctly. Morning prayer consists of only two consecutive cycles of prayer.

Some of the actions included in them have specific names that came to us from the Arabic language. Below is a list of the most necessary concepts that a believer should know:

• niyat – intention to perform namaz;
• takbir - exaltation of Allah (the words “Allahu Akbar”, meaning “Allah is Great”);
• kyyam – staying in a standing position;
• sajda – kneeling position or prostration;
• dua - prayer;
• Taslim - greeting, the final part of the prayer.

Now let's look at both cycles of Fajr prayer. How to read a prayer, people who have only recently converted to Islam will ask? In addition to following the sequence of actions, it is necessary to monitor the pronunciation of words. Of course, a true Muslim not only pronounces them correctly, but also puts his soul into them.

First rakat of Fajr prayer

The first cycle of prayer begins with niyat in the qiyam position. The believer expresses his intention mentally by mentioning the name of the prayer.

Then the Muslim should raise his hands at ear level, touch his thumbs to his earlobes and point his palms towards the qibla. While in this position, he must recite takbir. It must be spoken out loud, and it is not necessary to do it out loud. In Islam, one can exalt Allah in a whisper, but in such a way that the believer can hear himself.

Then he covers the left hand with the palm of his right hand, clasping the wrist with the little finger and thumb, lowers his hands just below the navel and reads the first surah of the Koran “Al-Fatiha”. If desired, a Muslim can recite an additional chapter from the Holy Scriptures.

This is followed by a bow, straightening and sajdah. Next, the Muslim straightens his back, remaining in a kneeling position, once again prostrates himself before Allah and straightens up again. This concludes the performance of the rakat.

Second rakat of Fajr prayer

The cycles included in the morning prayer (fajr) are performed in different ways. In the second rak'ah there is no need to recite the niyat. The Muslim takes the qiyam position, folding his hands on his chest, as in the first cycle, and begins to recite Surah Al-Fatihah.

Then he makes two prostrations and sits on his legs shifted to the right side. In this position, you need to say the dua “At-tahiyat”.

At the end of the prayer, the Muslim recites the Taslim. He pronounces it twice, turning his head first towards the right shoulder, then towards the left.

This ends the prayer. Fajr is performed by both men and women. However, they perform it differently.

How do women perform morning prayer?

When performing the first rakat, the woman should keep her hands at shoulder level, while the man raises them to his ears.

She makes a bow from the waist that is not as deep as a man, and while reading Surah Al-Fatiha, she folds her hands on her chest, and not below the navel.

The rules for performing the Fajr prayer for women differ slightly from those for men. In addition to them, Muslim women should know that it is prohibited to perform it during menstruation (haid) or postpartum bleeding (nifas). Only after being cleansed of impurity will she be able to perform the prayer correctly, otherwise the woman will become a sinner.

What should a person do if he misses his morning prayer?

It is worth touching on another important issue. What should a Muslim do if he missed his morning prayer? In such a situation, the reason why he made such an oversight should be taken into account. A person’s further actions depend on whether she is respectful or not. For example, if a Muslim set an alarm clock, deliberately went to bed early, but despite all his actions overslept, he can fulfill his duty to the Almighty at any free time, since, in fact, he is not to blame.

However, if the reason was disrespectful, then the rules are different. The Fajr prayer should be performed as quickly as possible, but not during those time periods when prayer is strictly prohibited.

When should prayer not be performed?

There are several such intervals in a day during which it is extremely undesirable to pray. These include periods

• after reading the morning prayer and before sunrise;
• within 15 minutes after dawn, until the luminary rises in the sky to the height of one spear;
• when it is at its zenith;
• after reading asra (afternoon prayer) until sunset.

At any other time, you can make up for the prayer, but it is better not to neglect the sacred action, because the pre-dawn prayer read on time, into which a person has put his heart and soul, as the Prophet Muhammad said, is better than the whole world, more significant than everything that fills it. A Muslim who performs Fajr at sunrise will not go to hell, but will be awarded great rewards that Allah will bestow on him.

Muslim prayer or how to perform namaz

Registered: 29 Mar 2012, 14:23

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

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

Midday (Zuhr) 2 rakats 4 rakats 2 rakats

Daytime (Asr) – 4 rak’ahs –

Before sunset (Maghreb) – 3 rakats 2 rakats

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

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

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

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

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

Prayer for rain.

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

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

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

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

4. Rinse your mouth – 3 times.

5. Rinse your nose – 3 times.

6. Rinse your face – 3 times.

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

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

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

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

11. Wash your right leg up to the ankle – 3 times.

12. Wash your left leg up 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 postpartum period among women.

After an erotic dream that causes a wet dream.

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

2. Wash your hands – 3 times.

3. Then the genitals are washed.

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

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

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

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

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

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

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

4. After this, run your left hand over the top of your right hand, and do the same with your right hand over the top of your left hand.

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

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

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

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

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

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

“Allahu Akbar” – “Allah is Great”

(4) Wrap your right hand around your left hand, placing them on your chest. Then say:

1. Al-Hamdu Lillyahi Rabbil-Aalamiin

2. Ar-Rahmaani r-Rakhim.

3. Maliki Yaumid-Diin.

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

5. Ikhdina s-syraatal- Mustaqiim.

6. Siraatal-Lyazina anamta aley-khim.

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

2. To the Gracious, the Merciful.

3. Lord of the Day of Retribution!

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

5. Lead us to the straight path,

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

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

3. Lam-Yalid-valam yulyad

4. Wa-lam yakul-lahu-Kufu-uan Ahad.”

1. Say: “He is Allah - One,

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

5. He did not give birth and was not born

6. And there is no one equal to Him.”

Your hands should rest on your knees. Then say:

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

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

3. Assalamu Aleyna wa ala ibaadi Llaahi-ssalihin

4. Ashhadu Allah ilaha ila Allah

5. Wa Ashhadu Anna Muhammadan Abduhu wa Rasuulyukh.

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

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

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

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

2. Wa Alaya Ali Muhammad

3. Kyama sallayta alaya Ibrahiima

4. Wa alaya ali Ibrahiim

5. Wa Baarik alaya Muhammadin

6. Wa Alaya Ali Muhammad

7. Kamaa Barakta alaya Ibrahiima

8. Wa alaya ali Ibrahim

9. Innakya Hamidun Majid.

3. Just as You blessed Ibrahim

5. And send down blessings on Muhammad

7. Just as You sent down blessings on Ibrahim

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

2. Innal Insana Lafi Khusr

3. Illya-Lyazina Aman

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

5. Wa Tavasa-u Bissabr.

1. I swear by the evening time

2. Verily, every man is at a loss,

3. Except those who believe,

4. Performed righteous deeds

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

2. Fasal-li Lirabbikya Van-har

3. Inna Shani-aka Khuval Abtar

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

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

3. Truly, your hater himself will be childless.

1. Iza jaa nasrul Allahi wa fatah

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

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

4. Inna-hu Kaanna Tavvaaba.

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

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

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

4. Verily, He is the Accepter of repentance.

1. Kul Auuzu Birabil - Falyak

2. Min Sharri maa halyak

3. Va min sharri gaasikin iza Vakab

4. Wa min sharri Naffassati fil Ukad

5. Wa min sharri Haasidin iza Hasad.

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

2. From the evil of what He created.

3. From the evil of darkness when it comes

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

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

1. Kul Auuzu Birabbi n-naas

2. Maalikin naas

4. Min sharril Vasvasil-hannaas

5. Allyazii yu-vas visu fi suduurin-naas

6. Minal-Jinnati van naas.

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

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

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

5. Which causes confusion in the hearts of men,

6. And it comes from genies and people.

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

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

Vakhdahu Lyaya Sharika Lyakh

Lyahul Mulku, wa Lyahul Hamdu

Vahuva alaya Kulli shayin Kadir

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

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