(Persian نماز) or salat (Arabic صلاة) is a canonical prayer, one of the five pillars of Islam. The prayers of the first Muslims consisted in the joint loud pronunciation of the formulas of monotheism and the exaltation of Allah. There are no clear instructions for prayers in the Qur'an, although there are many indications of such particulars as the time of prayers, prayer formulas, some movements, etc. The entire order of prayer was formed as an imitation of the prayer postures and movements of the Prophet Muhammad and was fixed by the memory of the first Muslims. The uniformity of prayer was practiced for almost a century and a half and was recorded in writing by the Hanafi jurist Muhammad al-Shaibani (d. 805).
The words of Iqamat in the madhhab of Imam Abu Hanifa:
Allahu Akbar, Allahu Akbar
Allahu Akbar, Allahu Akbar
Ashhadu alla ilaha illa llah
Ashhadu alla ilaha illa llah
Ashhadu anna Muhammadar rasul Allah
Hayya ala salah
Hayya ala salah
hayya alal fallah
hayya alal fallah
Kad kamati salah
Kad kamati salah
Allahu Akbar
Allahu Akbar
La ilaha illa llah
I rak'ah
1. Standing, express your sincere intention (niyat) to commit prayer:
"I intend for the sake of Allah to make a fard* of this morning prayer but".
Important Notes:
* Fard is obligatory in Islam. Failure to perform fard is considered a sin.
In this case, we give a simplified example of making a morning prayer a, in which there are 2 rak'ahs (cycles of body movements).
Remember that every prayer includes a certain number of sunnah (desirable) and fard (obligatory) rak'ats.
Morning - 2 sunnahs, 2 fards
Daily - 4 sunnahs, 4 fards, 2 sunnahs
Afternoon - 4 fards
Evening - 3 fards, 2 sunnas
Night - 4 fards, 2 sunnas
2. Raise both hands, spreading your fingers, palms towards the Qibla, to the level of your ears, touching your earlobes with your thumbs and say takbir iftitah (initial takbir) "Allahu akbar".
Takbir. The gaze is turned to the place of soot (the place that is touched with the head when bowing to the ground). The palms are turned towards the Qibla, the thumbs touch the earlobes. The feet are parallel to each other. There are four fingers between them.
3. Then place your right hand with the palm of your hand on left hand, clasping the wrist of the left hand with the little finger and thumb of the right hand, and lower the hands folded in this way just below the navel and read:
"Sura Fatiha"
"Auzu billahi minashshaitaani r-rajim
Bismillahi r-rahmaani r-rahim
Alhamdi lillahi rabbil 'alamin
Arrahmaani r-rahim
Maaliki Yaumiddin
Iyyakya na´budy va iyyakya nasta´in
Ihdina s-syraatal mystakym
Syraatallyazina an'amta aleihim
Gairil Magdubi Aleihim Valad-doolliin…"
Aamin! .. (Pronounced silently)
But for you, as a beginner who performs his first prayers in his life, you can limit yourself to reading Surah Fatiha.
Qiyam. The gaze is turned to the place of soot. Hands are folded on the stomach, just below the navel. Thumb and the little finger of the right hand clasp the wrists of the left hand. The feet are parallel to each other. There are four fingers between them.
4. Lowering your hands, say: "Allahu Akbar" and make a hand "(bow from the waist).
Hand". The gaze is turned to the tips of the toes. The head and back are at the same level, parallel to the surface of the place of prayer. The legs are straightened. The fingers are spread apart and wrap around the knees.
5. After the arm, straighten the body to a vertical position.
6. After straightening, with the words "Allahu Akbar", perform soot. When performing soot, you must first kneel down, then lean on both hands and, only after that, touch the place of soot with your forehead and nose.
Sazhda. Head - between the hands. Forehead and nose touch the floor. Fingers and toes should point in the direction of the Qibla. The elbows do not touch the carpet and are moved away from the body. The belly does not touch the hips. The heels are closed.
7. After that, with the words "Allahu Akbar", rise from soot to a sitting position.
8. After sustaining a pause in this position, sufficient for the pronunciation of "Subhanallah", with the words "Allahu Akbar" again sink into soot.
Soot. The head is between the arms. Forehead and nose touch the floor. Fingers and toes should point in the direction of the Qibla. The elbows do not touch the carpet and are moved away from the body. The belly does not touch the hips. The heels are closed.
9. Then, with the words "Allahu Akbar", stand up to perform the second cancer "ata. Hands close in the same place.
II rak'at
First, as in the first rak'at, read the Fatiha surah, an additional surah, for example, Ikhlas (although for beginners, you can limit yourself to reading the Fatiha surah - see above), do a hand (upper bow) and soot.
10. After the second soot of the second rak'at, sit on your feet and read the prayer (du'a) "Attahiyat":
"Attahiyaty lillaahi vassalavaty vatayibyatu
Assalamu aleyke ayuhannabiyyu wa rahmatullahi wa baraka'atyh
Assalamu aleyna wa 'ala 'ibidillahi s-salihiin
Ashhady alla illaha illallah
Wa ashhady anna Muhammadan ´abduhu wa rasylyukh"
Attention! During the pronunciation of the words "la illaha", the index finger of the right hand rises, and on "illa llahu" it falls.
Ka´da (sitting). The gaze is on the knees. Hands lie on your knees, fingers - in a free position. Both legs are slightly shifted to the right. You should not sit on your left foot, but on the floor.
11. Say the greeting: "Assalamu" alaikum wa rahmatullah "with the head turned first towards the right shoulder, and then towards the left
Salam (greeting) to the right side. Hands on knees, fingers in a free position. The foot of the right foot is placed on the carpet at a right angle, the fingers are directed towards the Qibla. The head is turned to the right, looking at the shoulder.
hadith on the subject
“The angel Jabrail (Gabriel) came [once] to the Prophet and exclaimed: “Get up and pray!” Prophet Muhammad (peace and blessings be upon him) performed it when the sun passed its zenith. Then the angel came to him in the afternoon and again called out: “Get up and pray!” The Messenger of the Almighty made another prayer when the shadow of the object became equal to him. Then Jabrail (Gabriel) appeared in the evening, repeating his call to prayer. The Prophet prayed right after sunset. The angel came late in the evening, once again prompting: “Get up and pray!” The Prophet performed it as soon as the evening dawn disappeared. Then an angel of God came with the same reminder at dawn, and the Prophet prayed at the dawn.
The next day at noon, the angel came again, and the Prophet prayed when the shadow of the object became equal to him. Then he appeared in the afternoon, and the Prophet Muhammad prayed when the shadow of the object was twice its length. In the evening the angel came at the same time as the day before. The angel also appeared after half (or the first third) of the night and performed the night prayer. The last time he came at dawn, when it was already well light (shortly before sunrise), prompting the Prophet to perform the morning prayer.
After that, the angel Jabrail (Gabriel) said: “Between these two (temporal boundaries) is the time [of obligatory prayers].”
In all these prayers, prayers, the imam for the Prophet Muhammad was the angel Jabrail (Gabriel), who came to teach the Prophet prayers. The first midday prayer and all subsequent ones were performed after the night of the Ascension (al-Mi'raj), during which it became obligatory by the will of the Creator to perform five daily prayers.
In the theological works and codes where this hadith is given, it is emphasized that, along with other reliable narrations, it has the highest degree of reliability. This was also the opinion of Imam al-Bukhari.
Temporary boundaries of prayers
The opinion of Muslim scholars is unanimous in that the main preference in the time of the five obligatory prayers is given to the beginning of the time interval of each of them. The Prophet Muhammad (peace and blessings of Allaah be upon him) said: “The best of deeds is to perform prayer (prayer) at the beginning of its time.” However, it is important to know that the prayer is considered timely completed until the very last minutes of its time period.
1. Morning prayer (Fajr)- from the time of dawn to the beginning of sunrise.
It's time for prayer. When determining the beginning of the morning prayer time, it is very important to take into account the valuable admonition contained in the prophetic Tradition: “Two varieties of dawn should be distinguished: the true dawn, which prohibits eating [during fasting] and allowing prayer [with which the time of morning prayer comes]; and a false dawn, during which food is allowed [on fasting days] and morning prayer is forbidden [for the time of prayer has not yet come],” said the prophet Muhammad (peace and blessings of Allaah be upon him).
These words of the Prophet refer to natural phenomena associated with the mystery of the change of day and night - "true" and "false" dawns. A "false" dawn, appearing as a vertical streak of light shooting up the sky, but followed by darkness again, occurs shortly before the real dawn, when the morning glow spreads evenly over the horizon. The correct determination of the time of dawn is extremely important for observing the fasting, morning and night prayers established by Sharia.
End of prayer time comes with the beginning of sunrise. An authentic hadith says: “The time of [performing] the morning prayer (Fajr) continues until the sun rises.” With the rising of the sun, the time of the timely (ada’) fulfillment of the morning prayer ends, and if it was not performed in this interval, then it becomes already debt (kada’, kaza-namaze). The Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Whoever manages to perform one rak'yah of the morning prayer before sunrise, he overtook her.”
Theologians argue that this and other reliable hadiths on this topic indicate that if a person manages to perform one rak'yah with all its components, including prostration, he completes the prayer in the usual manner, despite the onset of sunrise or sunset. It follows from the context of the hadiths that in this case, prayer is counted as performed on time. This opinion is shared by all Muslim scholars, since the text of the hadith is clear and reliable.
In his book “Gyybadate Islamia”, written at the beginning of the last century, the famous Tatar scholar and theologian Ahmadkhadi Maksudi (1868–1941), referring to this issue, writes that “the morning prayer is violated if the sun starts to rise during it.” These words must be understood in the context of the above hadith and its theological interpretation: the sunrise during the morning prayer violates it only if the prayer did not have time to complete (or start performing) its first rak'yaat.
In conclusion, we note that such detailed analysis This question does not at all indicate the permissibility of leaving the prayer for such a late time.
Preferences. It is highly undesirable to leave the morning prayer at the end of the time period, performing just before sunrise.
2. Noon prayer (Zuhr)- from the moment when the sun passes the zenith, and until the shadow of the object becomes longer than itself.
Time for prayer. As soon as the sun passes the zenith, the point of its highest location in the sky for a given area.
End of prayer time occurs as soon as the shadow of the object becomes longer than itself. It should be noted that the shadow that was at the time the sun was at its zenith is not taken into account.
Preferences. From the beginning of her time period until "until the time of the afternoon comes."
3. Afternoon prayer (‘Asr)- starts from the moment when the shadow of the object becomes longer than itself. It should be noted that the shadow that was at the time the sun was at its zenith is not taken into account. The time for this prayer ends at sunset.
It's time for prayer. With the completion of the time interval of the noon (Zuhr), the time of the afternoon prayer (‘Asr) comes.
The end of the prayer time comes at sunset. The Prophet Muhammad (peace and blessings of God be upon him) said: “Whoever manages to perform one rak'yah of the afternoon prayer before sunset, he overtook the afternoon prayer.”
Preferences. It is advisable to make it before the sun "begins to turn yellow" and lose its brightness.
Leaving this prayer in the end, when the sun is approaching the horizon and is already turning red, is highly undesirable. The Messenger of the Almighty (peace and blessings of Allaah be upon him) about the afternoon prayer, left at the very end of its time, said: “This is the prayer of a hypocrite [in cases where there are no good reasons for such a significant delay]. He sits and waits for the sun to go down between the horns of Satan. After that, he gets up and begins to rapidly perform four rak'yaats, without mentioning the Lord, except as insignificantly.
4. Evening prayer (Maghrib)- begins immediately after sunset and ends with the disappearance of the evening dawn.
It's time for prayer. Immediately after sunset, when the disk of the sun is completely below the horizon.
The end of the prayer time comes "with the disappearance of the evening dawn."
Preferences. The time interval of this prayer, in comparison with others, is the shortest. Therefore, you should be especially attentive to the timeliness of its implementation. The hadith, which tells in detail about the arrival of the angel Jabrail (Gabriel) for two days, makes it possible to clearly understand that preference in this prayer is given to the very beginning of its time period.
The Prophet Muhammad said: “Good and prosperity will not leave my followers until they begin to leave the evening prayer until the stars appear.”
5. Night prayer (‘Isha’). The time of its fulfillment falls on the period after the disappearance of the evening dawn (at the end of the evening prayer time) and before the dawn (before the beginning of the morning prayer).
Time for prayer- with the disappearance of the evening glow.
End of prayer time- with the appearance of signs of the morning dawn.
Preferences. It is advisable to perform this prayer “before the end of the first half of the night”, in the first third or half of the night.
One of the hadiths mentions: “Perform it (the ‘Isha’ prayer) in the interval between the disappearance of the glow and the expiration of a third of the night.” There were several cases when the Prophet Muhammad (peace and blessings of Allah be upon him) performed the fifth prayer with a significant delay.
Some hadiths indicating the desirability of this:
- "the prophet [sometimes] left the fifth prayer for a later time";
- “the fifth prayer was performed in the time interval between the disappearance of the dawn and the expiration of a third of the night”;
- “The Prophet Muhammad sometimes performed the fifth prayer at the beginning of her time, and sometimes he postponed it. If he saw that people had already gathered for prayer, he performed it immediately. When people were delayed, he put it off until a later time.
Imam an-Nawawi said: “All references to postponing the fifth prayer mean only the first third or half of the night. None of the scholars pointed out the desirability of leaving the fifth obligatory prayer for later than half the night.
Some scholars have expressed the opinion that it is desirable (mustahab) to perform the fifth prayer a little later than the beginning of its time. If you ask: “Which is better: to do it immediately after the time has come or later?”, Then there are two main opinions about this:
1. It is better to commit a little later. Those who argued this argued their opinion with several hadiths, which mention that the Prophet performed the fifth prayer several times much later than the beginning of its time. Some Companions waited for him and then prayed with the Prophet. Some hadith emphasize the desirability of this;
2. It is better, if possible, to pray at the beginning of its time, since the main rule followed by the Messenger of the Almighty was the performance of obligatory prayers at the beginning of their time intervals. The same cases when the Prophet (peace and blessings of Allaah be upon him) performed prayers later were only an indication that this was possible.
In general, there are hadiths about the desirability of a later fifth prayer, but they talk about the first third of the night and half of it, that is, leaving the fifth prayer for no reason at a later time becomes already undesirable (makruh).
The total time span of the fifth obligatory prayer begins with the disappearance of the evening dawn and ends with the appearance of dawn, that is, the beginning of the morning Fajr prayer, as mentioned in the hadiths. It is preferable to perform the ‘Isha’ prayer with the onset of its time, as well as in the first third of the night or until the end of the half of the night.
In mosques, imams must do everything according to the schedule, with some possible waiting for latecomers. As for private situations, the believer acts in accordance with the circumstances and taking into account the above hadiths and explanations.
Times forbidden for prayer
The Sunnah of the Prophet Muhammad (peace and blessings of Allaah be upon him) stipulates several time periods during which prayers are prohibited.
‘Uqba ibn ‘Amir said: “The Prophet forbade the performance of prayers and the burial of the dead in the following cases:
- during sunrise and until it rises (to the height of one or two spears);
- at the time when the sun is at its zenith;
The Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Prayer is not performed after the morning prayer and before sunrise, and also after the afternoon prayer until the sun disappears below the horizon.”
Also in the Sunnah there are stories about the undesirability of sleep when the time is approaching sunset and at sunrise. However, this should not disorient a person in regulating his biorhythms, taking into account various life factors. Canonical undesirability is annulled in the presence of an objective necessity, and even more so - compulsion.
Difficulties with determining the time of prayer
As for ritual practice in the northern latitudes, where there is a polar night, the time of prayers in such an area is set according to the prayer schedule of the nearest city or region, where there is a dividing line between day and night, or according to the Meccan prayer schedule.
In difficult cases (no data on the current time; difficult weather conditions, lack of sun), when it is not possible to accurately determine the time of prayers, they are performed approximately, tentatively. At the same time, it is desirable to perform with some delay the midday (Zuhr) and evening (Maghrib) prayers, and after that, the immediate performance of the afternoon (‘Asr) and night (‘Isha’) prayers. Thus, a kind of rapprochement-unification of the second with the third and the fourth with the fifth prayers takes place, which is allowed in exceptional situations.
It happened on the day after the historically important and remarkable night of the Ascension (al-Mi'raj).
Hadith from Jabir ibn ‘Abdullah; St. X. Ahmad, at-Tirmizi, an-Nasa'i, ad-Dara Kutni, al-Baykhaki, and others. See, for example: Al-Benna A. (known as as-Sa'ati). Al-fath ar-rabbani li tartib musnad al-imam Ahmad ibn hanbal ash-shaibani [God's revelation (help) for streamlining the set of hadiths of Ahmad ibn Hanbal ash-Shaibani]. At 12 t., 24 h. Beirut: Ihya at-turas al-‘arabi, [b. G.]. T. 1. Part 2. S. 241, hadith No. 90, “hasan, sahih”; at-Tirmizi M. Sunan at-tirmizi [Code of Hadith of Imam at-Tirmizi]. Beirut: Ibn Hazm, 2002. p. 68, hadith no. 150, "hasan, sahih"; al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban [A noble deed in approaching (to the readers) the set of hadiths of Ibn Habban]. In vol. 18 Beirut: al-Risalya, 1997. Vol. 4. S. 335, hadith No. 1472, “hasan, sahih”, “sahih”; ash-Shawkyani M. Neil al-avtar [Achieving goals]. In 8 vols. Beirut: al-Kutub al-‘ilmiya, 1995. Vol. 1. S. 322, hadith No. 418.
For more details, see, for example: Al-Benna A. (known as al-Sa‘ati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. T. 1. Part 2. S. 239, hadith No. 88 (from Ibn ‘Abbas), “hasan”, according to some - “sahih”; ibid hadith no. 89 (from Abu Sa'id al-Khudri); al-Qari 'A. Mirkat al-mafatih sharh mishkyat al-masabih. In 11 volumes. Beirut: al-Fikr, 1992. V. 2. S. 516–521, hadiths No. 581–583.
See, for example: Al-Kari 'A. Mirkat al-mafatih sharh mishkyat al-masabih. T. 2. S. 522, hadith No. 584; ash-Shawkyani M. Neil al-avtar. T. 1. S. 324.
See, for example: At-Tirmidhi M. Sunan at-Tirmidhi. S. 68; al-Benna A. (known as al-Sa‘ati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. T. 1. Part 2. S. 241; al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban. T. 4. S. 337; ash-Shawkyani M. Neil al-avtar. T. 1. S. 322; al-Zuhayli V. Al-fiqh al-islami wa adillatuh [Islamic law and its arguments]. In 11 volumes. Damascus: al-Fikr, 1997. T. 1. S. 663.
See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 673; al-Khatib ash-Shirbiniy Sh. Mugni al-mukhtaj [Enriching the needy]. In 6 vols. Egypt: al-Maktaba at-tavfiqiya [b. G.]. T. 1. S. 256.
Hadith from Ibn Mas'ud; St. X. at-Tirmidhi and al-Hakim. In the collections of hadiths of Imams al-Bukhari and Muslim, instead of "at the beginning of her time" it says "on time". See, for example: Al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban. T. 4. S. 338, 339, hadiths No. 1474, 1475, both "sahih"; al-San'ani M. Subul as-salam (tab'atun muhakkaka, muharraja). T. 1. S. 265, hadith No. 158; al-Kurtubi A. Talkhys sahih al-imam Muslim. T. 1. S. 75, section "Faith" (kitab al-iman), hadith No. 59.
For more on the topic, see, for example: Majduddin A. Al-ihtiyar li ta‘lil al-mukhtar. T. 1. S. 38–40; al-Khatib ash-Shirbiniy Sh. Mugni al-mukhtaj. T. 1. S. 247–254; at-Tirmizi M. Sunan at-tirmizi. pp. 69–75, Hadith #151–173.
For more details, see, for example: Al-Khatib ash-Shirbiniy Sh. Mugni al-Muhtaj. T. 1. S. 257.
Hadith from Ibn ‘Abbas; St. X. Ibn Khuzayma and al-Hakim, according to whom the hadith is reliable, "sahih". See, for example: As-San'ani M. Subul as-salam (tab'atun mukhakkaka, muharraja) [Ways of the world (re-checked edition, with clarification of the authenticity of the hadiths)]. In 4 volumes. Beirut: al-Fikr, 1998. Vol. 1. S. 263, 264, hadith No. 156/19.
See hadeeth from 'Abdullah ibn 'Amr; St. X. Ahmad, Muslim, al-Nasai and Abu Dawud. See, for example: An-Nawawi Ya. Sahih Muslim bi sharh an-Nawawi [Collection of hadiths of Imam Muslim with comments by Imam an-Nawawi]. At 10 vol., 6 pm Beirut: al-Kutub al-‘ilmiya, [b. G.]. T. 3. Ch. 5. S. 109-113, hadiths No. (612) 171-174; al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban. T. 4. S. 337, hadith no. 1473, "sahih".
Usually, in the prayer schedules, after the Fajr column, there is the Shuruk column, that is, the time of sunrise, so that a person knows when the time period for the morning prayer (Fajr) ends.
Hadith from Abu Hurairah; St. X. al-Bukhari, Muslim, at-Tirmizi and others. See, for example: Al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. T. 3. S. 71, hadith No. 579; al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban. T. 4. S. 350, hadith No. 1484, "sahih"; at-Tirmizi M. Sunan at-tirmizi [Code of Hadith of Imam at-Tirmizi]. Riyadh: al-Afkyar ad-davliya, 1999. S. 51, hadith No. 186, "sahih".
See also, for example: As-San'ani M. Subul as-salaam. T. 1. S. 164, 165; al-Suyuty J. Al-jami ‘as-sagyr. S. 510, hadith no. 8365, "sahih"; al-Khatib ash-Shirbiniy Sh. Mugni al-mukhtaj. T. 1. S. 257.
Theologians of the Hanafi and Hanbali madhhabs believe that a sufficient minimum in this situation is “takbir” at the beginning of prayer (takbiratul-ihram). They interpret the words "who makes one rak'yaat" as meaning "who starts making one rak'yaat." See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 674.
See, for example: Al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. T. 3. S. 71, 72; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 517; Amin M. (known as Ibn ‘Abidin). Radd al-mukhtar. In 8 vols. Beirut: al-Fikr, 1966. V. 2. S. 62, 63.
Maksudi A. Gyybadate islamia [Islamic ritual practice]. Kazan: Tatarstan kitap nashriyaty, 1990. P. 58 (in Tatar language).
See, for example: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Ch. 5. S. 124, explanation to hadith No. (622) 195.
The opinion that the time of the end of the noon prayer (Zuhr) and the beginning of the afternoon prayer (‘Asr) comes when the shadow of the object becomes twice as long as it is, is not correct enough. Among the Hanafi theologians, only Abu Hanifa spoke about this and only in one of his two judgments on this issue. The agreed opinion of the scholars of the Hanafi madhhab (the opinion of Imams Abu Yusuf and Muhammad ash-Shaibani, as well as one of the opinions of Abu Hanifa) completely coincides with the opinion of the scholars of other madhhabs, according to which the time of the noon prayer ends, and the afternoon prayer begins when the shadow of the object becomes longer himself. See, for example: Majduddin A. Al-ihtiyar li ta‘lil al-mukhtar. T. 1. S. 38, 39; al-Margynani B. Al-khidaya [Manual]. In 2 vols., 4 hours. Beirut: al-Kutub al-‘ilmiya, 1990. Vol. 1. Part 1. P. 41; al-‘Aini B. ‘Umda al-kari sharh sahih al-bukhari [Support of the reader. Commentary on the collection of hadiths of al-Bukhari]. In 25 vols. Beirut: al-Kutub al-‘ilmiya, 2001, vol. 5, p. 42; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in the understanding of the new) through comments on the set of hadiths of al-Bukhari]. In 18 vols. Beirut: al-Kutub al-‘ilmiya, 2000. Vol. 3. S. 32, 33.
See, hadith from ‘Abdullah ibn ‘Amr; St. X. Ahmad, Muslim, al-Nasai and Abu Dawud. See: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Ch. 5. S. 109-113, hadiths No. (612) 171-174.
Prayer time (‘Asr) can also be calculated mathematically by dividing the time interval between the beginning of the noon prayer and sunset into seven parts. The first four of them will be the time of the noon (Zuhr), and the last three will be the time of the afternoon (‘Asr) prayers. This form of calculation is approximate.
Hadith from Abu Hurairah; St. X. al-Bukhari and Muslim. See, for example: Al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. T. 3. S. 71, hadith No. 579.
There. S. 121, 122, hadith No. (621) 192 and explanation to it.
See: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Part 5. S. 124; ash-Shawkyani M. Neyl al-avtar. T. 1. S. 329.
Hadith from Anas; St. X. Muslim, an-Nasai, at-Tirmizi. See, for example: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Ch. 5. S. 123, hadith No. (622) 195; ash-Shawkyani M. Neyl al-avtar. T. 1. S. 329, hadith No. 426.
See hadeeth from 'Abdullah ibn 'Amr; St. X. Ahmad, Muslim, al-Nasai and Abu Dawud. See: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Ch. 5. S. 109-113, hadiths No. (612) 171-174.
For more details, see, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 667, 668.
Hadith from Ayyub, 'Uqba ibn 'Amir and al-'Abbas; St. X. Ahmad, Abu Dawud, al-Hakim and Ibn Maj. See: As-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990, p. 579, hadith no. 9772, “sahih”; Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar ad-davliya, 1999, p. 70, hadith no. 418.
See hadeeth from 'Abdullah ibn 'Amr; St. X. Ahmad, Muslim, al-Nasai and Abu Dawud. See: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Ch. 5. S. 109-113, hadiths No. (612) 171-174.
See hadeeth from Abu Hurairah; St. X. Ahmad, at-Tirmidhi and Ibn Maja. See: Al-Kari 'A. Mirkat al-mafatih sharh mishkyat al-masabih. In vol. 11, Beirut: al-Fikr, 1992, vol. 2, p. 535, hadith no. 611; at-Tirmizi M. Sunan at-tirmizi [Code of Hadith of Imam at-Tirmizi]. Riyadh: al-Afkyar ad-davliya, 1999. S. 47, hadith No. 167, “hasan, sahih.”
Hadith from Jabir ibn Samr; St. X. Ahmad, Muslim, an-Nasai. See: Ash-Shavkyani M. Neil al-avtar. In 8 vols. T. 2. S. 12, hadith No. 454. The same hadith in St. X. al-Bukhari from Abu Barz. See: Al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 1. S. 187, ch. No. 9, section No. 20; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. V 20 v. T 4. S. 211, 213, 214; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 15 t. T. 2. S. 235, and also p. 239, hadith no. 567.
This is approximately 2.5 meters or, when the sun itself is not visible, approximately 20–40 minutes after the start of sunrise. See: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 519.
St. x. Imam Muslim. See, for example: As-San'ani M. Subul as-salaam. T. 1. S. 167, hadith No. 151.
Hadith from Abu Sa'id al-Khudri; St. X. al-Bukhari, Muslim, an-Nasai and Ibn Maja; and hadeeth from ‘Umar; St. X. Ahmad, Abu Dawud and Ibn Maja. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 584, Hadith No. 9893, Sahih.
See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 664.
See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 673.
For women
* Fard is obligatory in Islam. Failure to perform fard is considered a sin.
“Auzu billahi minashshaitaani r-rajim
Bismillahi r-rahmaani r-rahim
Alhamdi lillahi rabbil 'alamin
Iyyakya na´budy va iyyakya nasta´in
Ihdina s-syraatal mystakym
Syraatallyazina an'amta aleihim
Gairil Magdubi Aleihim Valad-doolliin…”
Aamin. (Pronounced to himself)
II rak'at (prayer for a beginner)
First, as in the first rak'at, read the Fatiha surah, an additional surah, for example, Ikhlas (although for beginners you can limit yourself to reading the Fatiha surah - see above), do the hand and soot.Assalamu aleyke ayuhannabiyyu wa rahmatullahi wa baraka'atyh
Assalamu aleyna wa 'ala 'ibidillahi s-salihiin
Ashhady alla illaha illallah
Wa ashhady anna Muhammadan ´abduhu wa rasylyukh”
- salam to the left. Hands lie on your knees, fingers - in a free position. Both legs are shifted to the right. The head is turned to the left, the gaze is on the shoulder.
How to read namaz - namaz for beginner women (video)
How to read namaz - namaz for beginner women (video)
How to do prayer for a woman, where to start? First you need to know what prayer is and why to do it. Namaz in Islam is one of the five pillars of Islam, its implementation is prescribed for every Muslim and Muslim woman. Namaz is the worship of a Muslim to Allah, the fulfillment of which purifies human soul, illuminates his heart and exalts this person before the Great Allah. Only during prayer does a person communicate directly with Allah. Prophet Muhammad (peace and blessings of Allah be upon him) said about prayer: Namaz is the pillar of religion. Whoever abandons prayer destroys his religion.” The one who performs prayer helps to cleanse his soul from everything vicious and sinful. Namaz for a woman is an integral part of her worship of the Almighty. At one time, the Prophet Muhammad (peace and blessings of Allah be upon him) asked his companions : « Will dirt remain on your body if you bathe five times in the river that flows in front of your house? They said, "O Messenger of Allah, no dirt will remain." To this, the Prophet (peace and blessings of Allah be upon him) said: “This is an example of the five prayers that a believer performs, and through this Allah washes away his sins, as this water washes away dirt.” Namaz will be decisive in the calculation on the Day of Judgment, according to how a person treated the performance of prayer, his earthly affairs will also be judged. Namaz for women is obligatory as for men. Many Muslim women are afraid to start reading namaz , due to the fact that they do not know how to perform prayer correctly, but this should not serve as an obstacle to a Muslim woman fulfilling her duties to Allah. After all, by refusing to pray, a woman deprives herself not only of the reward from the Almighty, but also of peace and light in her soul, peace in the family and the opportunity to raise children in accordance with Islam.
How to pray for a woman? First you need to learn the number of obligatory prayers and how many rak'ahs they consist of. In addition, each prayer consists of fard prayer, sunnah prayer and nafl prayer. It is very important to perform fard prayers, which are obligatory for Muslims: al-fajr (morning) - 2 rak'ahs, az–zuhr(midday) - 4 rak'ahs, al-‘asr (afternoon) - 4 rak'ahs, al-maghrib (evening)- 3 rak'ahs and al-'isha'(night) - 4 rak'ahs + Witr prayer, consisting of 3 rak'ahs. Rakat is the order of words and actions in prayer. One rak'ah consists of one ruku (bow from the waist) and two soot (bows to the ground). To perform these prayers, a novice woman needs to quickly learn the suras and duas that are read in prayer and master the necessary actions in prayer and the order in which they are performed. That is, how to do ghusl and wudu correctly (this is described in detail in the relevant sections of the site), learn at least 3 surahs from the Koran and surah Fatih, a few duas.
In order to learn how to do namaz, a novice woman can turn to her husband or relatives for help, but it is better to clearly see how to perform namaz correctly for women. The video shows in detail the sequence of actions, in what order to read the dua and suras, the correct position of the body during the hand and soot. With the help of the video, you can learn how to read namaz to a woman. After all, as Allama Abdul-Hai al-Luqnawi (may Allah have mercy on him) wrote: “Many actions of a woman during prayer are different from the actions of men ...” (“As-Siyaya”, Volume 2, p. 205).
Namaz for a novice woman from 2 rak'ahs.
Fajr morning prayer consists of 2 rak'ahs. Another double prayer is used in additional prayers. How to do a prayer of two rak'ahs for a woman? The rules for performing this prayer are the same for all Muslims. The only thing that differs is only the position of the hands and feet in prayer. In order to perform prayer correctly, a woman needs to know not only how duas and suras are pronounced in Arabic, but also to understand their meaning. Below will be a diagram of the performance of prayer with the translation of meanings into Russian. It is advisable to learn the reading of suras and duas with a teacher Arabic or use programs for this. The correct pronunciation of the words is very important. In order for a novice woman to be able to perform prayer, the Russian alphabet was used when writing suras and duas, but unfortunately this spelling does not convey the correct pronunciation.
Fard prayer of 2 rak'ahs:
1 . A woman must be in a state of ritual purity. Make ghusl (if necessary) and wudu.
2. Make sure the whole body is covered. Remain open: face, hands and feet.
3. Stand up facing the direction of the Kaaba.
4. Express the intention of the heart to perform the prayer (it is called which prayer will be performed and the number of rak'ahs), for example: "I intend for the sake of Allah to perform 2 rak'ahs of today's morning prayer."
5. Next, raise both hands so that the fingertips are at shoulder level, and the palms are turned towards the Kaaba, and say Takbir iftitah (initial takbir): اَللهُ أَكْبَرْ “Allahu Akbar” (Allah is great!). Body position during Takbir: you need to look at the place that the head will touch when bowing to the ground, place your hands at chest level, fingertips at shoulder level, that is, as you raise your hands after the intention and hold while we pronounce Takbir, the feet at this time are parallel to each other , the distance between them should be about four fingers.
6. After pronouncing the Takbir, the hands should be folded on the chest, and the right hand should lie on top of the left hand. Women do not clasp the wrist of their left hand like men, but simply put their hand on top.
7. Then, in this position, without taking your eyes off the place of soot, read the dua “Sana”.
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، وَتَبَارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَلَا إِلَهَ غَيْرُك
"Subhanakya Allahumma wa Bihamdika Wa tabarakya-smukya wa ta'ala jaddukya wa la ilaha gairuk”. (Allah! You are above all shortcomings, all praise is to You, the presence of Your Name is infinite in everything, high is Your Majesty, and except for
We don't worship you.) Aisha (may Allah be pleased with her) narrated a hadith that says : “The Messenger (peace and blessings of Allah be upon him) began the prayer after the introductory takbir with this glorification: “Subhanaka ...”.
(Tirmizi - Salat 179 (243); Abu Dawud - Salat 122 (776); Ibnu Maja - Ikamati-s-Salat 1 (804)).
أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ
"Auuzu bil-lyayahi mina-shaytaani r-rajim"(I seek refuge with Allah from Satan, who is being stoned.)
"In the name of Allah, the Beneficent the Merciful."
بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ
الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ
غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ
AlhamdulilLakhi Rabbi-l-alamieen! Ar-Rahmani-r-Rahim! Maliki yawvmiddin. Iyyaka na'budu wa iyyaka nasta'in. Ihdi-on-with-Syrat-al-mustaqim. Syrat-al-lyazina an ‘amta ‘alaihim. Gairi-l-magdubi ‘aleihim wa lyaddaaa-liiin.
(Praise be to Allah, Lord of the worlds! Merciful, Merciful, King on the Day of Judgment. We worship You and ask You to help! erring ones).
إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ
فَصَلِّ لِرَبِّكَ وَانْحَرْ
إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ
"Inna a'tayna kal-kausar. Fasalli li rabbika vanhar. Inna shaniaka huva-l-abtar" . (We have given you al-Kawthar (countless blessings, including the river of the same name in Paradise). Therefore, pray for the sake of your Lord and slaughter the victim. Verily, your hater himself will be unknown ). In prayer for beginner women, you can limit yourself to reading Surah Fatiha and immediately move on to Ruku.
Next, we make the Hand: bend in a bow: while the back is straight, parallel to the floor, saying: "Allahu Akbar" - (Allah is Great), while women do not need to completely align their backs, just bend over slightly. The hands rest on the knees, but do not clasp them. And in a tilt position say :
سُبْحَانَ رَبِّيَ الْعَظِيمِ
"Subhaana Rabiyal Azim" (Glory to my Great Lord). You need to pronounce this phrase an odd number of times, starting from three. For example 3, 5 or 7 times.
10. We straighten up from the bow, at the same time saying:
سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ
(Allah heard those who praise him).
(O our Lord, to You alone all praise!)
11. After we straighten up, we immediately do Soot with the words: "Allahu Akbar" At the same time, we lower everything in order: first the knees, then the hands, then we press the nose and forehead to the floor. At the same time, put your head between your hands, press your fingers against each other in the direction of the Kaaba, put your hands on the floor with your elbows closer to your stomach. Press your whole body to your hips and to the floor. Do not close your eyes. In this position say:
سُبْحَانَ رَبِّيَ الْأَعْلَى
12. Next rise to a sitting position with the words "Allahu Akbar" Sit down: bend your knees, put your hands on them. Be in a sitting position for as long as it takes to say “Subhanallah”. Then, saying: "Allahu Akbar" sink into soot again and say: "Subhana Rabbiyal A'laa." 3, 5 or 7 times, while the number of times should be the same in the hand and in the soot. The position of the body is the same as in the first bow.
13. Rise to a standing position with the words: "Allahu Akbar" At the same time, we fold our hands on our chest. The first rak'ah is over.
14. Second rak'ah: repeat all the steps, starting with the reading of Surah Fatiha. After it, read another sura, for example, the sura “Ikhlas »:
قُلْ هُوَ اللَّـهُ أَحَدٌ
لَمْ يَلِدْ وَلَمْ يُولَدْ
وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ
“Kul huva llaahu ahad. Allahu samad. Lam yalid wa lam yulad. Wa lam yakullahu kufuvan ahad.” (He - Allah - is one, Allah is eternal; He did not give birth and was not born, and no one was equal to Him!) (Sura 112 - “Ikhlas).
In prayer, you cannot read the same suras, with the exception of Surah Fatiha, it must be read in every rakah of prayer. Further according to the scheme until the moment of the second bow of Sazhd. Do not rise from it, but sit down, the woman should sit on the left side, direct her legs, folded at the knees, back to her right. Sit on the floor, not on your feet. Put your fingers on your knees and press against each other.
15. In this position, we read the dua Tashahud:
اَلتَّحِيّاتُ الْمُبارَكاتُ الصَّلَواتُ الطَّيِّباتُ لِلهِ، اَلسَّلامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكاتُهُ، اَلسَّلامُ عَلَيْنا وَعَلى عِبادِ اللهِ الصّالِحينَ، أَشْهَدُ أَنْ لآ إِلهَ إِلاَّ اللهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ الله،ِ اَللّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَعَلى آلِ مُحَمَّدٍ كَما صَلَّيْتَ عَلى إِبْراهيمَ وَعَلى آلِ إِبْراهيمَ، وَبارِكْ عَلى مُحَمَّدٍ وَعَلى آلِ مُحَمَّدٍ كَما بارَكْتَ عَلى إِبْراهيمَ وَعَلى آلِ إِبْراهيمَ، فِي الْعالَمينَ، إِنَّكَ حَميدٌ مَجيد
“At-tahiyayatu Lillayakhi Was-Salavaatu wat-Tayibat As-Salayamu aleyka Ayukhan-nabiyu wa rahmatu Llaahi wa barakyatuhu. Assalamu Aleyna wa ala ibaadi Llaahi-salikhin Ashkhadu Allaya ilaha ilallahu Va ashkhadu Anna Muhammadan Abduhu va Rasuulukh" (Greetings, prayers and all good deeds belong only to Allah Almighty. Peace be upon you, O Prophet, the mercy of Allah and His blessings Peace be upon us, as well as to all the righteous servants of Allah, I testify that there is no god worthy of worship except Allah. And I testify that Muhammad is His servant and Messenger). When reading “la illaha”, raise the index finger of the right hand, and lower it to “illa llahu”.
“Allaahumma sally ‘alaya sayidinaa muhammadin wa ‘alaya eeli sayidinaa muhammad, Kama sallyite ‘alaya sayidinaa ibraahima wa ‘alaya eeli sayidinaa ibraahim, Wa baarik ‘alaya sayidinaa muhammadin
wa ‘alaya eeli sayidinaa muhammad, Kamaa baarakte ‘alaya sayidinaa ibraahima
wa ‘alaya eeli sayidinaa ibraahiima fil-‘aalamiin, innekya hamidun majiid.
(O Allah! Bless Muhammad and his family, as You blessed Ibrahim and his family.
And send blessings on Muhammad and his family, as You sent blessings on Ibrahim and his family in all the worlds. Verily, You are the Praised, the Glorified).
اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا، وَلاَ يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي، إِنَّكَ أَنْتَ الغَفُورُ الرَّحِيمُ
“Allahumma inni zolyamtu nafsi zulman kasira wa la yagfiruz zunuuba illa Ant. Fagfirli magfiratam min ‘indik uarhamni innaka Antal Gafuurur Rakhim.”
(“O Allah, truly I have been extremely unfair with myself, and only You forgive sins. So forgive me from Your side and have mercy on me! Verily, You are the Most Forgiving, the Most Merciful).
18. After that, say a Greeting - turn your head first to the right, look at your shoulder, while saying:
السَّلاَمُ عَلَيْكُمْ وَ رَحْمَةُ اللهِ
“Assalayama 'alaikum wa rahmatu-llaah” (peace and blessings of Allah be upon you), then turn your head to the left, look at your shoulder: “Assalyamamu alaikum wa rahmatu-llaah” (peace and blessings of Allah be upon you). Namaz in 2 rak'ahs is over.
19. Optional - read three times at the end "Astaghfirullah" read more "Ayatul-Kursi"(255 verses of the Surah " Bakara”), then tasbih: 33 times - سُبْحَانَ اللهِ Subhanallah, 33 times - لِلهِ Alhamdulillah and 34 times - اَللَّهُ اَكْبَرُ Allahu Akbar. Then read:
لاَ اِلَهَ اِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ.لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ
“La ilaha illalah wahdahu la shikalyakh, lyakhul mulku wa lyakhul hamdu wa hua ala kulli shayin kadir” .
Then the duas read by the Messenger of Allah (sallallahu alayhi wa sallam) or any duas that do not contradict Sharia are read, for this you need to connect the open palms together and hold them opposite the face in an inclined position.
Sunnah and nafl prayers of 2 rak'ahs.
Before the fard rakah of the morning prayer; after the fard rak'ahs of the Zuhr prayer, 2 rak'ahs of the sunnah and 2 rak'ahs of the nafl prayers come; in the Maghreb, after fard, 2 rak'ahs of sunnah and nafl each, in Esha prayer after fard and before Witr prayer, 2 rak'ahs of sunnah and 2 rak'ahs of nafl are read. These prayers are no different from the fard prayer consisting of 2 rak'ahs. The only difference is the intention, before the prayer being performed, the intention for a particular prayer is read. If it is a sunnah prayer, then the intention should be to perform a sunnah prayer.
How to read prayers from 3 rak'ahs to a woman
Fard prayer of three rak'ahs.
Fard prayer, consisting of 3 rak'ahs, is only in the Maghreb prayer. How to read a prayer of 3 rak'ahs for a woman?
The first 2 rak'ahs are read in the same way as in the prayer of 2 rak'ahs: sura Fatiha, short sura, ruku, soot, second soot, again sura Fatiha, one more sura, ruku, soot, second soot, but after the second soot, sit down and read only dua Tashahud, after it stand on the third rak'ah.
In the third rak'ah, read only Sura Fatiha (do not read the second sura) and after it immediately make a hand, soot and a second soot. After the second soot, sit down to read the dua. Read Tashahud, Salavat and “Allahumma inni zolyamtu. » . After that, the Greeting is pronounced, as in a prayer of 2 rak'ahs. Prayer is over.
Namaz Witr.
Namaz Witr consists of three rak'ahs, but when performing it, you need to use certain reading rules that apply only to this prayer.
Stand facing the Kaaba, express your intention, say Takbir "Allahu Akbar!", Dua "Sana" and stand on the first rak'ah.
“Kul a”uzuu bi-rabbi l-falak. Minn sharri maa halak. Wa minn sharri ‘gaasikyn isaa vakab. Wa min sharri nafazaati fii l-“ukad. Wa minn sharri haasidin isaa hasad."
(Say: "I resort to the protection of the Lord of the dawn from the evil of what He has created, from the evil of darkness when it comes, from the evil of witches who spit on bundles, from the evil of an envious person when he envies.") ( IMPORTANT: read different suras in each rak'ah, it is allowed to read the same sura at the beginning of learning to pray)
اَللَّهُمَّ اِنَّا نَسْتَعِينُكَ وَ نَسْتَغْفِرُكَ وَ نَسْتَهْدِيكَ وَ نُؤْمِنُ بِكَ وَ
نَتُوبُ اِلَيْكَ وَ نَتَوَكَّلُ عَلَيْكَ وَ نُثْنِى عَلَيْكَ الْخَيْرَ كُلَّهُ نَشْكُرُكَ
وَ لآ نَكْفُرُكَ وَ نَخْلَعُ وَ نَتْرُكُ مَنْ يَفْجُرُكَ
اَللَّهُمَّ اِيَّاكَ نَعْبُدُ وَ لَكَ نُصَلِّى وَ نَسْجُدُ وَ اِلَيْكَ نَسْعَى وَ نَحْفِدُ
نَرْجُوا رَحْمَتَكَ وَ نَخْشَى عَذَابَكَ اِنَّ عَذَابَكَ بِالْكُفَّارِ مُلْحِقٌ
“Allahumma inna nastainuka wa nastagfiruka wa nastahdika wa nu’minu bika wa natubu ilyayka wa netawakkulu aleyke wa nusni aleyku-l-haira kullehu neshkuruka wa laa nakfuruka wa nakhlyau wa netruku mey yafjuruk. Allahumma iyyaka na’budu wa laka nusalli wa nasjudu wa ilyayka nes’a wa nakhfidu narju rahmatika wa nakhsha azabaka inna azabaka bi-l-kuffari mulhik”
(« O Allah! We ask you to lead us on the true path, we ask You for forgiveness and repent. We believe in You and rely on You. We praise You in the best way. We thank You and we are not disbelievers. We reject and renounce the one who does not obey You. O Allah! You alone we worship, pray and make prostrations to the ground. We strive for You and we go. We hope in Your Mercy and fear Your punishment. Verily, Your punishment is upon the unbelievers!”)
If a Muslim woman has not yet learned the dua “kunut”, then until she learns to read it, it is allowed to read another:
رَبَّنَا اَتِنَا فِى الدُّنْيَا حَسَنَةً وَ فِى اْلآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ النَّارِ
"Rabbana atina fi-d-Dunya hasanatan wa fi-l-Ahirati hasanatan va kyna azaban-Nar".
(Our Lord! Give us good things in this and the next life, protect us from the fire of Hell).
And if you haven’t learned this dua yet, then you need to say 3 times: "Allahumma-gfirli" (O Allah! Forgive me!) or 3 times :"Ya, Rabbi!" (O my Creator!).
After that with the words "Allahu Akbar!" make a hand, then soot, second soot and sit down to read Tashahuda, Salavat, , make a greeting. Prayer Vitr is over.
Reading prayers, consisting of 4 rak'ahs.
Fard prayer of 4 rak'ahs.
Zuhr, Asr and Esha fard prayers consist of 4 rak'ahs.
Stand facing the Kaaba, express intention, say Takbir "Allahu Akbar!", dua "Sana" and stand on the first rak'ah. The first and second rakahs are read as 2 rakah fard prayers. But in the second rak'ah in the seat, read only Tashahud, then stand up and perform 2 rak'ahs, where after the Fatiha surah, do not read another surah. After reading these 2 rak'ahs, sit down and read the dua Tashahud, Salavat and "Allahumma inni zolyamtu nafsi" . Next, make a greeting.
Sunnah prayer of 4 rak'ahs
Before the fard in Zuhr prayer, 4 rak'ahs of the sunnah of prayer are read.
It is important to understand how to perform Sunnah prayer correctly. This prayer is read in the same way as the fard prayer, only in the third and fourth rakahs it is obligatory to read a short sura after the Fatiha sura. That is, in four rak'ahs after the Fatih sura, four different short suras must be read. And in the intention, be sure to mention that this is a sunnah prayer.
What else does a woman need to know for the correct performance of prayer.
Make sure that during prayer all parts of the body are covered.
It is forbidden for a woman to pray in the state of Hyde (monthly cleansing) and
Nifas (postpartum cleansing) and it is not required to restore missed prayers.
As well as the rules for performing prayer in the state of istikhara.
How to pray for a girl? Just like a woman or a girl. There are no age differences here.
What is the difference between prayer for women and prayer for men:
It is preferable for women to perform prayer at home. If prayer is performed with a male jamat, then the woman should stand strictly behind the men. Not in the same row with them, it is considered makruh and prayer will not be considered perfect.
All prayer and dua are read quietly.
When reading a dua, a prayer to Almighty Allah, a woman needs to join her open palms together and hold them opposite her face in an inclined position, men place their palms at chest level.
It is preferable to perform morning prayer at the beginning of its time.
When performing Ruku, a woman should not bend too much. And when making Soot, she should press her stomach to her hips, and her hands to her sides. Imam Abu Dawud narrated the hadith: “Yazid ibn Abi Habib states that the Messenger of Allah (peace and blessings be upon him) somehow passed by two women who were doing prayer. He told them: “When you prostrate, make sure that the parts of your body are in contact with the ground, because a woman is not like a man in this.” (Marasil Abu Dawood, p. 118).
Starting the day with worship to Allah Almighty is a duty for Muslims. Reading five times a day obligatory prayer, followers of the Final Messenger of God (LGV) constantly keep themselves in good shape, are charged with positive energy and a creative attitude to make the world around them better.
Sabah Prayer Procedure
Fajr prayer is very simple in its structure. It includes two rakats (rakats) sunnat and the same number - fard. In general, their execution is almost identical, with the exception of a few points, which will be mentioned below. Here we will describe how it is necessary to read the morning prayer using the example of two rak'ahs of fard. Follow this guide and also watch the video.
We pay attention that the positions of the body of the worshiper described later in the text apply to men. For the female, they are slightly.
2 rakahah fard morning prayers
Rakagat #1
Intention (niyat). Everything begins with an intention and will be judged by it - this is the message of one of the most famous sayings Prophet Muhammad (S.G.V.) (see collections of Al-Bukhari and Muslim). Prayer is no exception. To perform this element of prayer, you do not need to memorize any special prayer formulas. It is enough just to think that now the time has come for Fajr prayer, and the believer is ready for it. You can also mentally formulate a phrase about the intention to pray (in any language). In Russian, it might sound something like this: "Oh Lord! I intend to recite two rak'ahs of the fard of the sabah prayer."
After pronouncing the intention, the believer, standing towards the kiibla, loudly pronounces takbir tahrim(words "Allahu Akbar"), raises the hands to the level of the head (with the back of the palms back). The thumbs at this moment touch the earlobes (if the worshiper is a representative of the Hanafi or Maliki madhhab) or not (for Shafiites and Hanbalites). It is from this starting point that a person fully begins the morning prayer - he cannot be distracted, speak extraneous words, look at everything around. During the worship, one should stand quietly, quietly, directing his gaze to the place where the earthly bow will be performed.
Dua-sana. The believer folds his hands on his stomach so that the right palm clasps the left wrist with the extreme fingers of the hand. The Hanafis place their hands folded in this way below the navel, the Shafiites - above, and the Hanbalis are free to decide what is more convenient for them. The Malikis, on the other hand, freely put their hands down.
Having taken the described position (it is called qiyam), must read dua sana. There are certain differences in its formulation among the Shafiites and representatives of other areas of theological and legal thought of Sunni Islam. Here are both versions.
Shafiites read the following text:
“Wajahtu wajhiya lillazii fataras-samauaati ual-ard, haniifyam muslima, wa maa ana minal-mushrikiin, innas-salati wa nusuki, wa mahyaya wa mamati lilLyahi Rabbil-'alamiin, la sharika lyakh, wa bi zyalika die wa ana minal-muslimeen »
Translation:“I direct my face towards the One who created the heavens and the earth. I am not one of the polytheists who worship someone else, because, truly, my faith and actions based on it, life and death - all this is with Allah, Who is one and has no partners. This is what I am obliged to do, I am truly a believing Muslim.”
In other madhhabs another - shorter - text is read:
“Subhanyaka Allahummya wa bihamdika, wa tabarakasmukya, wa ta’ala jaddukya, wa la Ilyaha gairuk”
Translation: “Praise be to Thee, Supreme Creator! Your name is the greatest, nothing compares to it. No one is worthy to be equal to You. No one is worthy to worship him but You."
Koranic suras and verses in Qiyam. After the prayer-san, it is necessary to pronounce t'auuz and bismillah: "A'uzu billahi minashshaitanir-rajim, bismil-Lakhir-Rahmyanir-Rahim"(“I turn to Allah Almighty from the wiles of Satan, who must be stoned. In the name of Allah, the Gracious and Merciful”) and read aloud the first sura of the Qur'an "Al-Fatiha". It is followed by an additional sura (usually a short one, for example) or at least 3 verses from any other sura (if it is long).
Ruku (bow from the waist). After reading the sacred verses from the Book of Allah and saying takbir ("Allahu Akbar"), we go to the waist bow. To do this, we rest the center of the palms on the kneecaps, the back bends so as to be as parallel to the floor as possible. The gaze is fixed on the feet. That is, if you look at the prayer from the side, then his position will be similar to the letter "G". In a waist bow, the believer says the formula three times: "Subhanya Rabbial-‘Azym" (“The most pure [from everything bad, negative] is our Lord”). Then he says the formula "Sami'Allahu limyan Hyamide" (“Allah Almighty knows everything, all the glorifications [that come to Him]”). Having said this, the worshiper leaves the waist bow and takes a vertical position (here the hands are lowered at the seams), after which he says once the phrase "Rabbanya, LaKal-hyamde" (“O Lord of the worlds! All these praises are directed to You”).
Sajda (bow to the earth) or sujud). proclaiming the takbir ("Allahu Akbar"), we begin to bow to the ground, lowering our knees to the surface of the floor, and then our hands and head. Forehead and nose touch the floor, eyes remain open. The hands are placed at the level of the head so that the elbows are raised above the floor. For Shafiites, the palms are on the line of the shoulders, the elbows are also torn off the floor. The Hanbalis bow to the ground in a different way: at the beginning they touch the floor with their hands, and only after them do their knees.
Lowering his head to the floor, the worshiper says three times to himself: "Subhanya Rabbi al-A'la" (“Pure [from any negativity] My Great Lord”). After that, the worshiper pronounces the takbir and leaves the sajda for a few seconds, sitting on his left foot and holding his right in the so-called half position - the weight of the body does not fall on it, it is slightly removed to the side, while the toes are turned in the direction of the qibla. The hands are on the knees. Further, the believer, having said takbir, again goes into a state of prostration, where he pronounces the same phrase "Subhanya Rabbi al-A'la".
The return from sujud marks the takbir and the upright position of qiyam. We proceed to the next rakahat of the fard part of the Fajr prayer.
Rakagat #2
Here, in qiyam, the believer no longer reads dua-san, but immediately proceeds to the Fatiha sura, followed by an additional one (for example,). Further, everything is similar to the previous rakagat - ruku 'and sajda.
Differences begin at the end of the Sujud. In the 2nd rakagat, after prostration, the person sits down in the same position as in the middle of both prostrations. It's called ku'ud(from Arabic literally - "sitting"). In this position, it is pronounced to oneself dua tashahhud:
“At-tahiyatu lillahi was-salyawatu wat-tayyibat. Assalamu ‘alayka, ayyuhannabiyu, wa rahmatullahi wabarakyatuhu. Assalamu ‘alayna wa ‘ala ‘yibadillahi-s-salihiin. Ashkhadu al-la-ilaha illa-Llahu, wa ashhadu an-na Muhammadan gabduhu wa Rasulukh "
Translation:“Our greetings, prayers, supplications and praises to You, Almighty. Peace be upon you, our Prophet, mercy on you from Allah Almighty, Lord of the Worlds, and His blessings. I testify that there is no one who could be worthy of worship except Allah Almighty. I bear witness that Muhammad is His servant and messenger."
Often dua-tashshahud is accompanied by special gestures. At the moment of pronouncing “Ashkhadu al-la-ilyaha illa-Llahu”, the index finger of the right hand is raised until the second part of the testimony “wa ashkhadu an-na ...” begins.
Then comes another prayer - dua salawat:
“Allahumma sally ‘ala Muhammadin wa ‘ala Ali Muhammad. Kama salaita ‘ala Ibrahim wa ‘ala Ali Ibrahim. Innyaka hamidun majid. Allahumma barik ‘ala Muhammadin wa ‘ala Ali Muhammad. Kama baraktya ‘ala Ibrahima wa ‘ala ali Ibrahima, innyaka hamidun majid”
Translation:“Oh, Almighty Allah! Bless Muhammad and his family as You blessed Ibrahim and his family. Verily, You are worthy of praise. Oh, Supreme Creator! Send blessings to Muhammad and his family as You blessed Ibrahim and his family. Verily, You are worthy of glory and praise.”
Salawat is followed by part of the verse from Surah Al-Baqarah:
"Rabbani-attiina fid-dunya hasanatyau-wa fil ahirati hasanatau wa kyyna gazabannar" (2:201)
Translation: “O our Great Lord! Grant us goodness in this world and the Eternal world. Provide us with protection from Hell and its torments."
The prayer reads this to himself, as well as tashakhhud with salavat.
Taslim (greeting). Finally, the time of greeting comes when the one who reads the prayer turns his head first to the right and then to the left, directing his gaze to his shoulders. At each turn, say aloud the words: "As-salamu galaykum wa rahmatullaa." (“Greetings to you and the mercy of Allah”).“You” here means other believers who pray nearby, angels who record our deeds, and Muslim genies.
Then the one who prays says three times "Astaghfirullakhi" ("Forgive me, Allah Almighty") and speaks out loud dua greetings:
“Allahumma, Antas-salamu waminKyas-salaam. Tabarakta I zal-jalali wal-ikram"
Translation: "ABOUTAlmighty Allah! You are the world, and You are the source of the world. Grant us Your blessing."
While making this final dua, one should keep the hands in front of the chest. Having completed it, “amen” is pronounced, and the believer rubs his face with his palms. This concludes the two rak'ahs of the fard part of the Sabah prayer.
Sunnat in 2 rak'ahs
As mentioned above, the sunnat in Fajr prayer practically does not differ from the obligatory part of the prayer. It is only necessary to remember that takbirs, Qur'anic suras and other elements that are pronounced loudly in fard are not spoken aloud during the rak'ahs of the sunnat. In addition, it must be recalled that 2 rakahats of the sunnat in the Sabah prayer precede the fard.
Dua-kunut as part of the Fajr prayer
This is perhaps one of the few discussion points that relate to this prayer. True, the level of intensity in discussions between different theological and legal schools is relatively low. In particular, the Shafiites are sure that the dua-kunut is a sunnah, since its reading was practiced by the Prophet (s.g.v.). The basis for such a statement is the hadith in the collection of al-Hakim, which tells how in the fard part of the morning prayer, the Grace of the Worlds Muhammad (s.g.v.) after leaving the hand ’ in the 2nd rakahah, raising his hands to the level of his chest, he read the following dua:
“Allahummya, ihdinya (a) fimya (a) n hyadyaytya vya gafinya (a) fimya (a) n ‘afaytya. Vya tyavallyana fiimyan tyavallyaita. Vya bya (a) rik lyan (a) fi name (a) a’taykya. Vya kynya (a) shyarra me (a) kadayta. Fiinnyakya takdi va la (a) yuqda ‘alaikya. Vya innahu la ya’izzu myan ‘adyaita. Tyabya (a) raktya Rabban (a) I pull (a) lie. Falyakal-hyamdu ‘ala (a) me (a) kadayta. Nyastyagfirukya ya nyatuubu ilyakya. Vya sally-lLahummya gala (a) sayyidinya (a) Muhammyadin, an-Nyabiyi-l-ummiyi vya gala (a) aalihi vya sahibihi vya sallim "
Translation: "Oh Great Master! Make us the same as You made those who, by Your will, are on the straight path - guide us along this path! We ask You to protect us from adversity, like those who were delivered from this by You! Grant us a blessing on what You have ordained for us. Protect us from evil! It is You who rules everything, and Your decision changes everything. No one who has received Your support can be harmed. No one can achieve strength and power who is deprived of Your mercy. Your blessings are great, You are pure from everything negative that can be attributed to You due to ignorance or unbelief. Forgive us, Almighty. And we ask for blessings for our Prophet Muhammad and his family, as well as his Sahaba.
Hanafis and other Sunnis consider the hadeeth from al-Hakim to be weak. In addition, there is an opinion according to which the Messenger of the Almighty (s.g.v.) read the dua-kunut in the Fajr prayer for only one month, but after him he abandoned this practice.
If you adhere to the Shafi'i madhhab and are going to say dua-kunut in sabah prayer, then you need to follow this routine:
Coming out of the waist bow and saying "Rabbanya, LaKal-hyamde", keep your hands at chest level, pointing your palms to the sky, and read the above text of the dua-kunut. Next, go to sujud and complete the prayer, as described above.
Almost all prayers: whether they are fards, wajibs, sunnats or nafl prayers - consist of the same actions and are read in the same way.
Namaz is divided into periods called rak'ahs. Rakaat is a strictly defined sequence of actions and words. The rak'ah begins with a state (qiyam), during which something from the Koran is read, then a bow (ruku) follows, after which, straightening up, the prayer returns to a vertical position, from which it passes into a prostration (sajda), which is performed two times. Every second rak'ah ends with a sitting (kaʼda) for reading tashahhud. All this we will consider in detail further.
Prayers are characterized primarily by the number of rak'ahs. So, we said that the morning prayer (Fajr) consists of two rak'ahs, lunch (Zuhr) - of four, evening (Maghrib) - of three, etc.
The procedure for performing prayers according to the Hanafi madhhab
It is fardah for every Muslim to pray five times a day. This is the morning fajr, noon - zuhr, afternoon - asr, evening - maghrib and night- isha prayers. Prayer should be started with a clean body, in clean clothes, on clean place, facing the qibla - in the direction of the Holy Kaaba. Namaz is performed in the following order:
Fajr prayer
Fajr prayer consists of two rak'ahs of Sunnah prayer and two rak'ahs of fard prayer - a total of four rak'ahs.
Sunnah prayer in two rak'ahs is performed as follows:
1. Turning towards the Kaba, the one who intends to say to himself: “I intended to timely perform two rak'ahs of the sunnah-namaz fajr, turning to the qibla - sincerely for the sake of Allah”;
2. Pronounced takbirul ihram (takbirul iftitah) - الله أكبر "Allahu Akbar" ( Allah is Great) with which prayer begins. At the same time, men, turning their open palms towards the qibla, touch their earlobes with their thumbs. Women in this case raise their hands to shoulder level. For both men and women, when raising their hands with the pronunciation of takbirul ihram, the fingers are kept slightly splayed, palms facing the qibla;
3. Hands fold.
Men put their right palm on top of their left wrist. At the same time, the thumb and little finger of the right hand wrap around the wrist of the left hand, thus forming a “lock”. The remaining three middle fingers fit snugly on the left hand. In this position, closed hands freely fall to a level just below the navel. Women, putting their right hand on top of the left forearm, keep them at chest level.
This state is called qiyam. In qiyama - a standing position, directing his gaze to the place of performing sajda, the performer of namaz reads in turn:
Sana's prayer:
سبحانك اللهم وبحمدك وتبارك اسمك وتعالى جدك ولا إله غيرك "Subhanakallahumma va bihamdika va tabarokasmuka va ta'ala jadduka wa laa ilaaha goyruk". (Glory to You, O Allah, and praise to You, blessed your name Your majesty is above all, and there is none worthy of worship but You.)
Following this prayer for qiraat sur is pronounced :
بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ أعوذ بالله من الشيطان الرجيم “Ayuzu billahi minashshaitanir rajim. Bismillahir Rahmanir Rahim”(I resort to the protection of Allah from the stoned shaitan, In the name of Allah, the Merciful, the Merciful.) .
Dua " Subhanaka” and this formula of protection is pronounced only in the first rak'ah. in the Hanafi madhhab, the words "Bismillahi-r-Rahmani-r-Rahim" are pronounced to oneself, even if the prayer is read aloud.
Then Surah Fatiha is read:
الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ Al-hamdu lillahi robbil-ʼalamin
الرَّحْمَـٰنِ الرَّحِيمِ Ar-Rahmanir-Rahim
مَالِكِ يَوْمِ الدِّينِ Maliki yaumid-din
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ Iyyaka na'budu wa iyyaka nasta'in
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ Ihdinas-syratol-mustakym
صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ Syratol-lyazina anʼamta ʼaleihim
غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ Goyril Magdubi ʼaleihim wa lyad-doooollin
(Amin - pronounced quietly)
Meaning: “Praise be to Allah, the Lord of the worlds, the Merciful, the Merciful, the Ruler of the Day of Judgment. You alone we worship and to You alone we cry for help. your wrath, and not those who have gone astray.”
Following the surah Al-Fatiha, another surah or verses of the Qur'an are read. It is not necessary to pronounce "Bismillahi-r-Rahmani-r-Rahim" in front of them.
The minimum number of verses of the Qur'an to be read after Surah Al-Fatiha is three short verses or one long verse.
As a short sura, beginners can read one of the following small suras:
Surah "Kavsar": “Innaa atoinakal kavsar. Lirobbika vanhar beans. Inna shaniaka huwal abtar”.
Meaning: “Verily, We gave you Kavsar! Pray to your Lord and slaughter! Verily, your hater is a short one himself.”
Surah Ikhlas: “Kul huwallahu ahad. Allahus somad. Lam yalid wa lam yulad. Wa lam yakullahu kufuvan ahad”.
Meaning: “Say: “He is Allah, One, Allah is Somad. He did not beget and was not begotten, and no one was equal to Him!
Sura “Falak”: “Kul ayuzu birobbil falak. Min sharri ma holak. Wa min sharri gosikin isa wakab. Wa min sharrin naffasaati fil jukad. Wa min sharri hasidin isa hasad.
Meaning: “Say: “I resort to the protection of the Lord of the dawn, from the evil of what He created, and from the evil of the dark night when it came, and from the evil of those who blow on the knots, and from the evil of the envious when he envied!”
Sura “Naas”: “Kul ayuzu birrobbin naas. Malikin naas. Ilahin naas. Min sharril waswasil hannaas. Allasii yuvasvisu fii sudurin naas. Minal jinnati van naas” .
Meaning: “Say: “I resort to the protection of the Lord of people, the King of people, the God of people, from the evil of the tempter, disappearing, who incites in the chest of people, [who] is from genies and people!”
4. After the end of a short sura, it is pronounced "Allahu Akbar" and a bow is made - ruku. Men worship without bending their elbows and knees, while tightly clasping the knee cups with outstretched fingers. The head and back of men should be at the same level horizontally.
Unlike men, women lean slightly less when performing ruku. In the hand, women bend their knees slightly and hold on to their knees without spreading their fingers, as men do.
In the position of ruku, in a state of peace of mind, it is pronounced three times سبحان ربي العظيم “Subhana Robbiyal Azim”(My great Lord has no flaws)
5. From the state of the hand straighten out while saying
سمع الله لمن حميده "Sami'allahu Estuary Hamidah"(Allah hears the one who praises Him)
The straight position of the body is called kavma
Being in kavma, it is pronounced “Robbana lakal hamd” ( O our Lord! Glory to you!), and the one who performs prayer remains a little in this position, in a state of peace of mind.
6. Next, while pronouncing, the performance of the sajda begins, touching the ground first with the knees, then with the palms, then with the nose and forehead at the end. When performing sajda, the toes are in a directed (unbent) position towards the qibla and do not come off the ground. Men do not touch the ground and their both sides with their elbows, as far as possible direct all parts of the body (limbs) towards the qibla.
Women in sajda put their elbows on the ground.
During sajda, when the forehead and nose touch the ground, in a state of peace of mind, it is pronounced three times سبحان ربي العلى “Subhana Robbiyal Ala”(My Supreme Lord has no faults)
7. Then saying الله أكبر “Allahu Akbar” (Allah is Great), and straightening up from the sajda, the one performing the prayer squats for some time. In this position, the hands, including the fingers, are on the feet arbitrarily. In this case, the tips of the fingers should be at the level of the bend of the knees - they should not hang from the knees or not reach this bend. In this sitting position, in a state of peace of mind, it is pronounced twice ربي اغفر لي "Robbie Gfirly"(Oh my Lord! Forgive me!)
Making a second bow to the earth without a full-fledged straightening - just slightly raising your head - is unacceptable!
Stay in this position for as long as you can at least once say: "SubhanAllah."
You can say:
In this position, the men sit on the "bedded" left leg, and the toes of the right leg remain, as in sajda, directed (bent) towards the qibla. The women sit with their feet bent with their toes to the right.
8. Saying "Allahu Akbar" the second sajda is performed. In the position of sajda, again being in a state of peace of mind, it is pronounced three times “Subhana Robbiyal Ala”. This concludes the first rak'ah of prayer.
9. Then, saying "Allahu Akbar" The one who performs the prayer rises from the sajda, but does not sit down, but without leaning on anything, stands in the position of qiyam to perform the second rak'ah.
10. In the position of qiyam, starting only with "Bismillahir Rahmanir Rahim", the sura "Fatiha" is read, after it any short sura is read. At the same time, short suras read in each subsequent rak'ah should not be longer than the previous one and lower in serial number according to their location in the Qur'an.
11. Saying "Allahu Akbar" hand is done. In this position, with peace in the soul, it is pronounced three times “Subhana Robbiyal Azim”.
12. Saying "Sami'allahu Estuary Hamidah", an even standing position is taken), and pronounced “Robbana lakal hamd” and this standing position is maintained a little.
13. With pronunciation "Allahu Akbar", sajda is performed in the same way as in the first rak'ah. In this position, with calmness in the soul, it is pronounced three times “Subhana Rabbiyal Ala”.
14. With words "Allahu Akbar" the one who performs prayer rises from the sajda and, straightening up, sits a little on his heels. In this position, in a state of peace of mind, he says twice "Robbie Gfirly".
15. Saying "Allahu Akbar", the second sajda is performed. In the position of sajda in a state of peace of mind, it is pronounced three times “Subhana Robbiyal Ala”.
16. Then the person rises from the sajda, accompanying this movement with the words of the takbir "Allahu Akbar" and sits on his heels. This position is called qada. In the position of each, the hands and fingers lie on the legs bent at the knees arbitrarily. In this case, the fingertips should be at the level of the bend of the knees, should not hang from the knees and should not reach this bend.
In this position, the men sit on their left leg (heel), and the foot of the right leg is held perpendicular to the ground so that the toes of this leg are kept extended parallel to the ground and directed towards the qibla.
Women sit with their feet turned to the right. At the same time, the gaze of the prayer is directed to the chest area, mainly to the part where the heart is located. In this position, the dua tashahhud is read:
Prayer Tashahhud (Attahiyatu):
التحيات لله والصلوات و الطيبات،
السلام عليك أيها النبي ورحمة الله وبركاته،
السلام علينا وعلى عباد الله الصالحين،
أشهد أن لا إله إلا الله وأشهد أن محمدا عبده ورسوله
“At-tahiyatu lillahi was-solyawatu wat-toyyibat, Assalamu ʼalayka ayyuhan-nabiyu wa rahmatullahi wa barakatuh, As-salamu ʼalayna wa ʼala ʼibadillahis-solikhin, Ashkhadu alla ilaha illaha illallahu wa ashkhadu annahu Muhammadan abduha.”
(Greetings to Allah, prayers and good deeds. Peace be upon you, O Prophet, the mercy of Allah and His blessings. Peace be upon us and the true servants of Allah. I testify that there is none worthy of worship except Allah, and I testify that Muhammad is His slave and His Messenger.)
Then salavat is read:
اللهم صل على محمد وعلى آل محمد
كما صليت على إبراهيم وعلى آل إبراهيم.
وبارك على محمد وعلى آل محمد
كما باركت على إبراهيم وعلى آل إبراهيم،
في العالمين إنك حميد مجيد
Salavat: “Allahumma solli ala Muhammadiv wa alaa ali Muhammad, kama sollayta ala Ibrahima wa ala ali Ibrahim, innaka Hamidum Majid. Allahumma barik ala Muhammadiv wa ala ali Muhammad, kama barakta ala Ibrahima wa ala ali Ibrahim, innaka Hamidum Majid.
(O Allah, bless Muhammad and the family of Muhammad, as You blessed Ibrahim and the family of Ibrahim. Verily, You are the Praiseworthy. Glorious! Allah, send blessings to Muhammad and the family of Muhammad, as You sent them to Ibrahim and the family of Ibrahim. Verily, You are the Worthy Praise, Glorious!)
Then one of the prayers mentioned in the hadiths is offered:
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً
وَفِي الآخِرَةِ حَسَنَةً
وَقِنَا عَذَابَ النَّارِ
"Robbana atina fid dunya hasanatav wa fil ahirati hasanatav vakina azaban naar"(Sura Bakara, verse 201).
(O our Lord! Grant us good in earthly life and good in eternal life and protect us from punishment in Hell!)
17. Turning your head first to the right, a greeting is pronounced, then turning your head to the left, also pronounced "Assalamu alaikum wa rahmatullah", thus the prayer ends. When turning the head to the sides for greetings, the gaze falls to the right or left shoulder so that if you look out of the corner of your eyes (peripheral gaze) over the shoulder, you can see two rows behind you. When turning the head from one side to the other, the gaze does not rise above the chest area
In the same order, two rak'ahs of fard prayer fajr are performed.
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