What to say during adhan. Cloaking during adhan, reading namaz in a language other than Arabic, talking during the imam's speech on Friday
During prayer with jamaat in the mosque, believers can often hear a special call to prayer, the azan, being pronounced. In addition, immediately before the beginning of the fard part the words of Ikamah sound.
Azan is a proclamation, a call to prayer of believers, pronounced at a certain time. The roots of this religious term are in the Arabic word "adhana", which means the verb "to listen, hear, have information", and "uzun", which translates as "ear".
In fact, the azan must be said five times a day - before each obligatory prayer. Traditionally, the person responsible for this matter, the muezzin, spoke the words of the adhan from the minaret of the mosque in order to notify as many people as possible about the time of prayer. The second call is called iqamat (or qamat, kamyat, iqama). After it, the jamaat gets up directly to perform prayer.
It is important to understand that the main purpose of the azan is not only to call on the maximum possible number of believers to come to the mosque and perform namaz, but also to ensure that as many people as possible know about the essence of Islam. That is why, in the era of technological development, special sound amplifiers began to be installed on the minarets of mosques. True, in this case there is an issue related to people in the rest of the world not understanding the Arabic language, which is also typical for peoples who are usually designated as “ethnically Muslim.”
History of adhan
There is a curious background to how the adhan was introduced into Muslim practice. Prophet Muhammad (s.a.w.) initially did not pronounce either the azan or the iqama himself. His companion, later Umar (r.a.), saw in a dream how the words of the call to prayer of Muhammad (s.g.w.) were taught by the angel Gabriel (a.s.). In addition to him, other companions dreamed of the same visions, in particular Abdullah ibn Zayd (r.a.). These people subsequently approached the Final Messenger of God (s.g.w.), who liked the idea of pronouncing the adhan and iqamat. An important point in this regard, it was also the fact that the call that the companions spoke about was significantly different from what Christians (bell ringing) and Jews (the sound of a bugle) practiced for calling.
Pronouncing adhan and iqama is not an obligatory action (fard or wajib). However, the call to prayer is in the rank of the sunnah of muakkad, i.e. actions that the Prophet Muhammad, s.g.w. almost never left. If a person does not recite the adhan with iqamat when performing namaz individually, there will be no sin on him. This applies to reciting prayers both at home and in the mosque.
How to pronounce azan and iqamat
In the text of the adhan and iqamat there is takbir i (a testimony that a Muslim pronounces as proof of his faith). Here is a transcription of both calls.
Azan text:
Allahu Akbar (4 times)
(twice)
(twice)
Heyye gala-salaiyah(twice when making a slight right turn)
Heyye galya-l-falayah(twice when turning slightly left)
As-salayatu khairum-mine-n-naum(twice) - these words are pronounced only before morning prayer
Allahu Akbar(twice)
Leee ilehe ille-l-Lah(one time)
Translation of the adhan text:Allah is Great! I testify that there is no one worthy of worship except Him. I testify that Muhammad is the Messenger of Allah. Hurry to prayer, hurry to salvation. (Prayer is better than sleep - for morning prayer). Allah is Great! There is no one worthy of worship except Allah.
Iqama text:
Allahu Akbar(four times)
Ashhadu elleee ilehe ille-l-Lah(twice)
Ashhadu enneee Muhammader-rasulul-Laah(twice)
Heyye gala-salaiyah(twice, but the head and body are not turned to the right)
Heyye galya-l-falayah(twice, but no left turn is made)
Kad kameeti-s-salayah(twice)
Allahu Akbar(twice)
Leee ilehe ille-l-Lah(one time)
Phrase "Kad kameeti-s-salayah" translated as “The time for prayer has already come.”
In the mosque, the azan is usually pronounced by a person who has a beautiful voice. The call to prayer must be read, standing towards the Qibla, in a chant, unlike the Iqama, which is pronounced quickly. During adhan, the muezzin raises his hands to ear level, placing his index fingers in the auricle, so that his palms touch the side of his face. During iqamah, the muezzin's hands are lowered.
Believers listening to the adhan inside the mosque should sit quietly and repeat the words of the call to themselves. During words "Heyye galya-s-salaiyah" It is advisable for Muslims to say to themselves the following phrase: “La heule ue le kuuette ille bil-l-Lehi-l-Galiyil-Gaziym” (“There is no strength and power except Allah, the Most High and Great”). When a believer hears the words "Heyye galya-l-falayah", it is advisable for him to utter the expression “Ma shaa-Allahu kayane ue me lam yasha’ lam yakuun”(“What Allah wills will happen, and what Allah does not will will not happen”).
After the adhan the following is read dua prayer:
“Allahumma, Rabba khazihi-d-dagueti-t-tammeti ues-salatil-kaime, ati Muhammadan al-uesilate ue-l-fedylate ue-b'as-hu mek"omen mehmuden allazi wa'adte-hu, inne-kya la tuhlifu-l-mi'ade.”
Translation:“O Allah, Lord of this uttered call and this performed prayer, bring the Prophet Muhammad to al-Wasila and to a high position and guide him to the place of praise about which You made a promise to him, verily You never break a promise!”
During the Iqamah, believers usually do not say anything, and when they say "Heyye galya-s-salaiyah" rise from their seats and line up to perform the obligatory prayer.
Reading dua after adhan is obligatory in Islam in order to receive Allah's blessing and confirm sincere faith. Sacred texts are recited after the call to prayer from the muezzin. Taking a long pause, being distracted by extraneous matters or thoughts is prohibited.
Azan appeared in Islam after the migration of the Muslim community, accomplished thanks to Muhammad, to Medina from Mecca. The Prophet decided that true believers needed a certain speech that gathered everyone for prayer 5 times a day. The celebration serves as a message to the living about the power of Islam and the liberation of Muslims. By reading dua, people continue the good work of Muhammad and unite with fellow believers. The adhan contains the good wishes of Muslims - happiness, protection of the one and only God.
Dua is a continuation of the sacred action. It is appropriate for everyone who has pronounced the adhan or heard the speech of the muezzin to recite the text.
A Muslim has the opportunity to ask for something for himself, his family. If you follow all the rules: read the prayer during prayer, immediately after Tashahhud, then read the dua after the adhan, then the great prophet Muhammad will become an intercessor, protect from troubles, drive away the devils, doubts, and give blessings. You need to pronounce the words correctly, listen to the muezzin, understand the true meaning of what is said, and not perform a sacred act because of honoring traditions.
Text and transcription of the dua
In the hadith, which tells about the words and actions of the great prophet Muhammad, it is said:
“When the call of the muezzin comes, recite the texts verbatim. Then begin to pray that I, your prophet, may receive a blessing. Know this: whoever prays for me, the Almighty will give him 10 times more. Say prayers that Allah will give me the highest level in Paradise (Al-Wasil), pray, because there is a place for 1 servant of Allah. Whoever prays, I will become his protector.”
Holy text of dua azan:
“Allahuma, Rab-ba hazih-hi dagyuati ta-amati, wa-salatil kaa-imati, a-ati Muhamadanil wasilata-wal fadylata uabgashu makaman mahmudanil-lyazi uagadta.”
At the end of the adhan they additionally say:
“In-naka lya tuhliful-migyad.”
The meaning of the sacred call, dua:
“O Great, one and only God Allah, pronounce the adhan, prepare the prayer! Grant the Prophet Muhammad the highest step in Paradise, bestow him with virtue, and bring about the resurrection of “Makam Mahmud”, which he promised him. There is no doubt that the words will be unrestrained.”
After the morning prayer, performed after the adhan, separate duas are pronounced.
For correct pronunciation, the following transcription is used:
“Au-uzu bil-lahi minash-shaita-ani raji-im, bismil-la-ahi rahma-ani rahi-im.”
The essence of the dua translated into Russian:
“Start the day with the name of Allah. With His name, nothing on the earth’s firmament or in the vaults of heaven can harm me. God hears everything, knows everything!”
Another sacred dua pronounced after azan, morning prayer:
For correct pronunciation the following sounds are used:
“Allaahuma ante-rab-bii, la ilaahe il-lyaa anta, halaktani-i wa ana abdukya, wa-ana a-alya ahdikya va wa-dikya mastato-otu, a-au-uzu bikya min sha-ri ma-a sona-tu, abu-u-u lyakya bi ni-matikya a-alaya wa abu-u-u lyakya bizanbi-i, fagfirli-i, fa inehu la-a yagfiruz-zunu-ube illya-a anta.”
The dua is repeated after the holy azan three times, translation:
“Oh Almighty, you are God. There are no other deities. He created me, that is why I am your slave. Make every effort to meet expectations, cope with responsibilities, and bring to life what you promised. I turn to Allah, leaving the evil, vicious thing I have done. I thank you for the blessings given to me, I am saddened by my own sinfulness. I pray for forgiveness. There is no one to forgive my sins, only You can!”
Duas will be beneficial in case of sincere faith and correct pronunciation of words. Mechanical pronunciation after adhan, without repentance for sins, without the desire to turn to Allah, does not work.
Rules for reading sacred texts
The dua read after the azan is part of a sacred act - all the rules must be followed. When the call from the muezzin ends, they perform sunnah prayers and recite the 255th verse of Surah al-Baqarah.
During the break between the azan, dua is offered to Allah, then the iqama is read.
Duas read after the adhan are pronounced in a calm, confident tone; there is no need to raise your voice. Read sacred texts at different languages, but it’s better to learn in Arabic. The calls of believers in the power of Allah will be heard. Falsity, lies, insincerity, lack of faith when reading the adhan and prayers are unacceptable. Keep your promise to fight your own sins to the best of your ability. Say those duas whose meaning is clear. Consult with your elders, ask them to explain misunderstood points, get rid of ignorance.
If you pronounce the sacred text together with other believers, the community, the effect will be stronger and faster. Duas after the adhan are pronounced daily. You cannot periodically interrupt and remember the sacred texts when you need something. The intercession of the Prophet Muhammad is received by those worthy who say prayers not for their own benefit, but for reasons of true faith in Almighty Allah.
Question:
Assalyamu alaikum. Brothers, I have a number of questions. I was in the mosque and heard how a man from among the bida’chiks made a remark to another so that he would not lean his elbows during the call (adhan), saying: “you cannot lean your elbows during the call.” It turns out that he called this action a forbidden word - “impossible” (haram). Is there such a thing in the Sunnah of the Messenger of Allah (peace and blessings be upon him)? This person is from among the lost group of “Krachkovskys” - they are known for reading salts in Russian, what can I tell them to refute this act (reading namaz in Russian)? And one more question: is it forbidden to be distracted (talk to someone, read the Qur’an, etc.) during the imam’s khutbah (in Arabic)?
Answer:
Ualaikum assalam wa rahmatullahi wa barakatuhu.
As for the ban on clouding during azan, to be honest, this is the first time I’ve heard such a thing, and I don’t know the evidence prohibiting doing this. This expression, of course, does not mean that I deny the possibility of such a hadith.
However, there is several direct and indirect evidence indicating the opposite.
1. Basis - permission in any human action until the arrival of contrary evidence. Will this action be performed in a mosque or another place.
Abdullah ibn Zayd narrated that Allah will be pleased with him that he saw the Messenger of Allah (peace and blessings of Allah be upon him) Lying in the mosque with one leg crossed over the other.
See al-Bukhari 475, Muslim 5626
There is a hadith that prohibits lifting one leg over the other while lying on your back. (see at-Tirmidhi 2767, Abu Dawud 4865), but scientists said that this is in case of the likelihood of the aurat being revealed.
See Fakhtul-Bari 1\728\729, Sharh Muslim of Imam al-Nawawi 14\28.
In any case, this does not directly relate to our question since we are talking about lying as such.
Imam ibn Hajar said in the tafsir of this hadith (Abdullah ibn Zeid)
"Al-Khattabi said: This hadith gives permission to lean one's elbows in the mosque."
See Fakhtul-Bari 1\729.
Imam al-Nawawi said the same thing.
See Sharh Muslim of Imam al-Nawawi 14\28.
Of course, we will not say that this action took place precisely during the adhan, since such a statement requires separate evidence, however, it will be said that this indicated the permission of this action as such. That is. This is a particular proof in the permission to lean in the mosque, which is included in the general basis of permission to move as a person wants, in any place.
And what is permitted in one period of time will be permitted in another, unless evidence indicates otherwise.
2. As you know, the words (meaning) came in the sunnah in adhan al-Fajr: Namaz is better than sleep.
There is no doubt that the Messenger of Allah - may Allah bless him and grant him peace - knew that a person could sleep at this moment, or just get up, lean his elbows, it would still be at home, or in the mosque, because some companions lived and slept in the mosque. And to be honest, I don’t know that any hadith said: “If you hear the adhan, do not lean your elbows.”
But as is known from science Usul Fiqh- It is not allowed to delay the explanation from the time of need.
3 . Various hadiths also came in which the Messenger of Allah - may Allah bless him and grant him peace - says: “Whoever hears the muazzin, let him say this and that, or repeat after him,” and the like. But to be honest, I don’t know which of them said: "If you hear the muazzin, then do not cloud yourself."
Therefore, this prohibitor must provide evidence for his statement.
If it really exists, then of course we must accept it.
This is if we are talking specifically about clouding during azan, in whatever form it may be, and not clouding as such in a certain way, it will still happen during azan or not.
As for reading namaz in Russian, or some other language, i.e. reading al-fatiha, and something from the Koran, this may be a delusion and a mistake, or it may be complete disbelief, taking into account what will be said next with the permission of Allah.
We do not have detailed information about how these people generally argue for the need to read the Koran in prayer, however, starting from the fact that they still consider it obligatory (reading as such), albeit in Russian, we can assume that they argue, for example, with the word of Allah Almighty (meaning):
Read from the Koran what is not burdensome for you.
Surah al-Muzzammil 20
Or, for example, in the words of the Messenger of Allah - may Allah bless him and grant him peace (meaning):
There is no prayer for one who does not read the mother (i.e., the main, main, important part) of the Koran.
See Muslim 902
Or in another hadith in which the Messenger of Allah (peace and blessings of Allaah be upon him) said to a man:
If you get up to perform namaz, then perform takbir and then read what you can from the Koran.
See Muslim 911.
In any case, also without getting into disagreement among scholars, which is obligatory - in general, something from the Koran or al-Fatiha, be that as it may, we are talking about reading something from the Koran.
And if this is so, then we want to find out first - what is the Koran?
What is its meaning in Sharia, its original meaning, and not a figurative meaning, as when it is said in relation to the translation of the meaning of the Koran, in a figurative sense: This is the Quran, or the word of Allah etc.?
Imam ibn Hazm says in the section: Ijma in matters of belief, anyone who contradicts it will also be incorrect according to Ijma:
... (Scholars are unanimous) that the Koran is the one that is read (i.e. not letters written in ink) which is in the hands of people (i.e. Muslims) - From the beginning of al-Fatiha (ayat al-hamd...) to the end of Surah an-Nas (People) - the words of Allah, and His revelation which He sent down to His Prophet Muhammad - may Allah bless him and grant him peace.
See Maratibu l-Ijma 268
This same ijma was brought by Imam al-Zarkashi in “al-Mansur fil Qawaid” 3\122, also in “al-Bahr al-Muhit” 2\118, by Imam ibn Sama” or in “Qauatiu al-Adilla” 1\ 17, al-Zarqani in “Manahil al-Irfan” 1\260, ibn Adil Hanbali scholar who died in 775 in “Tafsir al-Lubab” 11\192, ar-Razi in “Mafatihul-Ghaib” 10\427 and many other scientists there is no great need to list.
And if this is so, then these people either have to say that what they read in Russian is the Koran sent down on Muhammad - may Allah bless him and greet him, and this is complete and obvious kufr. Or they should say that this is its meaning conveyed in Russian.
And this comes back to the issue of allowing prayers to be read in a language other than Arabic.
According to the madhhab of most scholars, this is not allowed and the prayer will be invalid.
The general meaning of their argument is extremely simple and obvious. And this is that the Koran is the meaning and pronunciation, and if any of this is missing, then it is no longer the Koran, and therefore just the words of a person.
See al-Majmua 3\380\379, al-Mughniy 350\1, al-Muhalla 2\280
This is also the opinion of Abu Yusuf and Muhammad ibn Hasan, supporters of Imam Abu Hanif.
And permission was given from Imam Abu Hanifa to read namaz not in Arabic, starting from his opinion that the meaning in this - precisely in the matter of namaz - is reading the meaning indicated by the Koran.
However, firstly, there is no doubt that this is a clear mistake, since all the evidence pointing to the requirement to read the Qur'an includes the Qur'an itself in meaning and pronunciation.
Imam ibn Hazm says:
“Whoever reads al-Fatiha, or something from it, or something from the Koran in prayer, translated from Arabic, or in non-Arabic words, not in the words in which the Almighty sent him, and he does it intentionally, then his prayer is invalid, and such a person is a fasik.
Since Allah Almighty said (meaning): We have revealed it in the form of the Quran in Arabic. Surah Yusuf 2.
And what is not in Arabic will not be Arabic, and therefore will not be the Koran...
And Abu Hanifa said - his prayer will be valid.
And the one who follows him argued with the word of the Almighty (meaning):... and is mentioned (the Koran) in the writings of ancient peoples.Surah al-Shuara 196
And there is no argument for them in this, since the Koran sent down to us was sent down in the language of our Prophet - may Allah bless him and grant him peace - and was not sent down to the ancient peoples, but it was mentioned in their scriptures, agreement with it was mentioned.
See al-Mukhalla 3\214\215
In fact, the argumentation of this verse is mentioned in the Hanafi books in the explanation of the madhhab of Abu Hanifa.
See Badaiu al-Sanawi 1\463, al-Mabsut 1\99, Tabinu al-Hakaiq 41\2 and others.
This is motivated by the fact that the Koran was mentioned in ancient scriptures that were in a different language, i.e. its meanings were mentioned, and this did not prevent it from being called the Koran.
However, there is no doubt that this is an extremely far-fetched argument.
And it is surprising that in this very argument there is an argument refuting such an understanding.
After all, in the above verse, Allah Almighty said (meaning):
It (revelation) was revealed in clear Arabic.
Surah al-Shuara 195
In any case, even if we take into account this opinion of Imam Abu Hanifa, then even according to this opinion, reading non-Arabic is undesirable for someone who can speak Arabic.
See al-Mabsut 98\1, al-Muhit 416\1.
And how obvious these people are talking about at least the desirability of this. And there is no doubt that this is a great misconception.
Secondly, many Hanafi scholars said that Imam Abu Hanifa returned from this opinion to the opinion of Abu Yusuf and Muhammad ibn Hasan.
Muhammad Mahmud al-Babeerti, one of the Hanafi scholars, said this in the book “al-“Inaya Sharhu l-Hidaya”, which occupies an important place in Hanafi fiqh:
"And his (Imam Abu Hanifa's return) was conveyed from the basis of the issue to their (Abu Yusuf and Muhammad ibn Hasan) opinion. And this is what should be relied on (in the fatwa, etc.)."
See al-Inaya Sharh al-Hidayah 462\1
The same thing was said by one of the specialists of the Hanafi madhhab, Ibn Humam. See Fathul-Qadir 45\2.
Also one of the later Hanafi scholars Mula Khusru said:
"And a more correct opinion is the return of the imam (Abu Hanifa) to the opinion of Abu Yusuf and Muhammad ibn Hasan in the prohibition of starting (reading) prayer in Persian, in relation to those who are capable of Arabic (i.e. can read in Arabic)."
See Durar al-Hukkam sharh gurar al-Ahkam 296\1
Also in other Hanafi books the same words.
Tabinu al-Hakaiq 41\2, al-Hidaya 37\1, Maraqi l-Falah 126\1.
In any case, if this is clear, then what these people read in their prayer is not the Koran, but they speak human words, and even in Russian (i.e., not Arabic), for the resolution of which there is no separate evidence.
After all, this is not a dua, but a reading that they place in the place where the Koran should be.
Since everything that came in the Koran, the Sunnah with the requirement to read the Koran applies specifically to the Koran as the words of the Almighty about what was said.
And if this is so, then Imam ibn al-Mundhir also said:
“Scholars are unanimous that whoever deliberately speaks in prayer and does not want the prayer to be corrected (as a hint to the imam if he has forgotten the sajda, for example), then his prayer is invalid.”
See al-Ijma 25.
The same ijma was given by Imam ibn Hazm and Imam ibn Abdul-Bar. See Maratibul-Ijma 51, at-Tamhid 1\350\351
And the Messenger of Allah (peace and blessings of Allah be upon him) said: To the one who spoke in prayer:
Truly, this prayer should not contain anything from the words (speech) of people.
However, it only contains tasbih, takbir and recitation of the Quran.
See Muslim 1227
And if this is so, then what these people say in prayer is neither the Koran, nor tasbih, nor takbir, nor dua, but they are convinced that they are reading the Koran in the place where it should be read. And if basically everything that a person says refers to him, and if what they read is not the words of Allah, but this is so, then these are the words of people. In this case, the least that awaits these people if they persist in reading prayer in Russian is falling under the following verse (meaning):
Tell: Should I inform you about those whose actions will bring the greatest loss?
Those whose efforts were lost in worldly life, although they thought they were doing good.
Surah al-Kahf 103\104
As for the conversation during the imam's khutbah in Arabic, and the Muslim hears the imam, there is disagreement among scholars about the tahrim of conversation, and some allow silent dhikr, although they do not argue that it is better to remain silent.
See al-Mawsuat l-Fikhiya 1147\2
And Imam al-Shafi'i has two opinions on this issue.
In the old madhhab - the prohibition (i.e. tahrim) and the proof of this word of the Messenger of Allah - peace and blessings of Allah be upon him - said:
If you tell your friend - Be silent, while the imam is making the khutbah on Friday, then you have deflected (i.e. you have said worthlessness, stupidity).
See Muslim 851
Imam al-Nawawi said:
“This hadith prohibits all types of speech during the khutbah... Since if he said: Be silent, which is basically an order of the approved, and the Messenger of Allah (peace and blessings of Allaah be upon him) called it worthless and stupid, then other words are even more (worthy this)."
See Sharh Muslim 138\6
In the new madhhab, and this is also the opinion of some salaf, that conversation in such a case is undesirable.
And the proof of this is that once when the Messenger of Allah (peace and blessings of Allaah be upon him) was performing the Friday khutbah, one Bedouin stood up and said:
O Messenger of Allah! Our property is lost, our children are hungry, make a dua to Allah Almighty for us.
See See al-Bukhari 933, Muslim 897
Sheikh al-Shirbini, one of the later specialists of the Shafi'i madhhab, said:
“The essence of the argument with this hadith is that the Messenger of Allah (peace and blessings of Allaah be upon him) did not blame the Bedouin for his speech, and did not explain to him the obligation of silence.”
See Mughniy al-Mukhtaj 1\631\632
There are no similar entries.
Any Muslim who hears the words of the adhan should remain silent, even if he is reading the Koran, and begin to repeat all the words of the muazzin. In addition, having heard the words “Hurry to prayer! Hurry to salvation!”, one should say: “There is no power and strength in anyone except Allah /La hawla wa la quwwata illa bi-Llah/”
لاٰ حَوْلَ وَ لا قُوَّةَ اِلاّٰ بِاللهِ
and after the words of the muazzin “Prayer better sleep!", which are pronounced during the morning azan, one should say: “You told the truth, and I obey /Sadakta wa barartu/”, or: “What Allah desires comes true / Masha"a-Allahu kyana wa ma lam yasha" lam yakun/"
مٰا شٰا ءَ اللهُكٰانَ وَ مٰا لَمْ يَشَاءْ لَمْ يَكُنْ
If an adhan was performed in one mosque and the person who heard it repeated its words, then if he hears the adhan in another mosque, it is enough for him to remain silent.
O Allah, Lord of this perfect call and this ongoing prayer, bring Muhammad to al-Wasila ("Al-Wasila" is the name of the highest level of paradise) and to a high position and guide him to the place of praise that You promised him, verily You did not breaking promises!
CONDITIONS OF NAMAZ AND ITS PILLARS
Conditions when prayer becomes correct
- To be pure (This means major (ghusl) and minor (wudu’) ablution).
- The body must be clean from najas
- Clothes must be clean from najas
- The place where prayer is performed must be clean from najas (except forgivable (light, invisible) najas. See the topic "Najas"
Even the feet, hands, knees, forehead (forehead, nose) of the person praying should touch a place that is clean from najas.
- The awrah of the person praying must be closed.
- Look towards the Qibla
If a person praying is in Mecca and sees the Kaaba, then he should pray in the direction of the Kaaba itself
If, while in Mecca, the Kaaba itself does not see, then prays in its direction
- Specific prayer times
- The person praying must be convinced that the time for prayer has come (If not convinced, then the prayer is invalid)
- Takbiratul Ihram (saying the words “Allahu Akbar”) at the beginning of the prayer
- The worshiper must perform takbiratul ihram before performing ruku'. (For example, a latecomer must share takbiratul ihram by raising his hands and raising his hands in front of the ruku’)
- The intention for prayer must be performed before takbiratul ihram
- Takbiratul ihram should be pronounced out loud, so that one can hear it, but if the prayer is performed in a community, then it should be done quietly, but not mentally.
- Distinguishing between Fard and Wajib in intention
In the desired (sunnat, voluntary) prayers, intentions are not obligatory
- Reading a sura from the Qur'an
- If prayer is performed behind the imam, then you only listen, you do not read the sura.
* On this point, scientists are divided:
Imams Abu Hanifa and Malik believed that it is impossible to read surahs if the imam reads aloud.
But Imam Al-Shafi'i, unlike Imam Ahmad, obliged us to read Surah Al Fatiha to ourselves.
Each of the scholars has a dalil for his opinion (authentic hadiths)
- Bow bow (ruku’)
- Prostration (sajdah):
*Touches the ground:
· 2 palms
· 2 feet
- The height of the sajdah: the face should not be one elbow higher than the place where the legs (feet) are, for example, as happens in cramped mosques when the sajdah is performed on the back in front of the person praying.
- Ruku' must be before sajdah
- Sitting between two sajdas
- Last seat for Tashahhud
- Qiyam (standing)
- Taslim (salaam) at the end of the prayer.
Awrah for a man : from navel to knees.
In order to avoid disagreements, you also need to cover your shoulders.
Awrah of a woman : whole body excluding the face, hands and feet, but only from the tips of the fingers to the ankles.
Responsibilities in Salah
We write wajib because We agree with the scholars who distinguish between fard and wajib. Those who do not distinguish between farz and wajib can replace the following points with farz or sunnat.
- Reading Surah Al Fatiha
- After Surah Al Fatiha, read another surah or 3 verses (min.) in the first two rak’ats of fard prayer, in all rak’ats of witr prayer and voluntary prayer.
- Read Surah Al Fatihah before other surahs from the Qur'an
- During Sujudah, it is obligatory to touch the ground with your forehead and nose.
- Perform the 2nd sujud before moving to another rak’ah
- Calmness between duties (farza or wajib) of prayer, pauses.
- First sitting for tashahhud (after the 2nd rak’at)
- Reading Tashahhud in the first sitting
- Reading tashahhud in the last rak'at (while sitting)
- After the first tashahhud, immediately stand up (in 3 or 4 rak’ah prayers)
- Say “As Salaam ‘alaikum” at the end of the prayer. As for taslim, if we collect the general evidence of scientists, the words of 3 imams are more reliable that taslim is a pillar. We take their words, taking into account the opinion of Imam Abu Hanifa
- Read the du'a kunut during Witr (after Al Fatiha and another surah, takbir is performed, then the hands are placed back on the chest, and the du'a kunut is read, then the ruku').
- All takbirs of Eid prayers, except takbiratul ihram, which is fard
- Read the Qur'an loudly to the imam on morning prayer; in the first two rak'ahs there is maghrib and 'isha, even if it replenishes; for Jumu'ah prayer; holiday prayer; Taraweeh and Witr (in the month of Ramadan)
- Reading the Qur'an silently by the imam in Zuhr and Asr prayers, as well as in Maghrib and 'Iisha prayers after the 2nd rak'at, and in all sunnat that are performed in the morning.
- If a person performs a voluntary prayer alone, he has the right to choose how to read the Qur'an in it out loud or silently.
SUNNATS OF NAMAZ
1. Raise your hands in takbratul ihram
· At Imam Abu Hanifa, men raise their hands so that the thumb is at the level of the earlobes, first the hands are raised, then the takbir is pronounced.
· According to Imam Abu Hanifa, a woman should raise her hands to her shoulders so that her fingers are not higher than her shoulders and then recite takbir.
In the Hanafi school this is considered more shameful and acceptable.
The remaining 3 imams have no difference in raising their hands for men and women (hands to the shoulders or to the ears, both options are sunnah)
2. Also, for three imams before ruku’, after ruku’, after standing the second rak’at, raising hands is sunnah, according to Imam Abu Hanifa it is not.
3. When raising your hands, your palms should be straight and open towards the Qibla.
4. After the imam pronounces takbiratul ihram, immediately repeat after him,
5. Say “A’uzu bi Llahi min ash Shatani rojim”
6. Say “Bismi Llyahir Rahmani Rahim” before each Surah Al Fatiha in every rak’ah. For Imam ash-Shafi'i this is obligatory (baslama is considered part of the sura)
7. Say “Amin” loudly after the imam, the sunnah of the imams of 3 madhhabs; with Imam Abu Hanifa, “Amin” should be said silently. But all imams have their own evidence for this action.
8. Say “Rabbana wa lakal hamd” after ruku’ (to yourself)
9. Dua al istiftah, al istigazu (a'uzu bi Llahi min ash Shaitanir Rajim), basmalu ("Bismi Llyakhir Rahmanir Rahim"), and the words "Rabbana wa lakal hamd" should be pronounced silently
10. Feet should be shoulder-width apart
Abu Nasr ad Dabushi said: “4 fingers between the feet is closer to fear of God,” but Abu Hanifa and his students do not agree with this opinion (Abu Yusuf, Al Hasan)
3rd Imam: “The outer part of the foot should be in line with the shoulders”
11. Surah, which is read after Al Fatiha:
· For Maghrib prayer short suras(any)
12. Says “Allahu Akbar” on the hand’
13. Speaks into the hand’ “Subhana Rabbial ‘Azym” (min.3 times)
14. Put your hands on your knees in your hand’
15. In the hand, with your fingers spread, clasp your knees with your palms, but Imam Abu Hanifa’s women do not spread their fingers
16. Keep your feet in your hand straight
17. Back to hand’ should be kept straight
18. Keep your head level with your back
19. Rising from ruku’ (for many scholars this is a pillar of prayer, but for Imam Abu Hanifa, Abu Yusuf, Al Hasan it is the sunnah)
20. Get up from your hand calmly
21. In sujudah: first kneel, then hands, then face. When rising from Sujud, everything is done in reverse order.
22. Takbir for Sujud and takbir for leaving Sujud
23. In Sujud, the head should be between the palms
24. Say “Subhana Rabbial A’lya” in Sujud (min.3 times)
25. In sajda the following should not touch:
hips with belly
· elbows with body (ribs)
· elbows with the ground
* Does not apply to cases where namaz is performed in jama’t and closely.
Imam Abu Hanifa for women:
elbows touch the floor
elbows touching ribs
narrated from Abu Dawud.
The rest of the imams have no difference in the prayer of men and women and they do not agree with Imam Abu Hanifa on this issue.
26. Sitting for a while between sujuds
27. Places palms on knees (thighs) between sujuds
28. While sitting:
· the right foot is placed on the toes, the toes should be directed towards the Qibla
The left leg should be bent towards you
(Al Iftirash)
According to Imam Abu Hanifa, while sitting, women bend both legs under themselves with their toes to the right side (Tawarruq)
29. According to Imam Abu Hanifa, during Tashahhud, raise your index finger towards the Qiblah while reciting the Shahada, and lower it immediately after reciting the Shahada.
30. Dua before taslim
31. During taslim, first turn your head first to the right and then to the left. You should not turn your head too much so that the cheek of the person praying is not behind you.
ADABAS OF NAMAZ
1. Take your hands out of your sleeves (gloves) while performing Takbiratul Ihram and when reading, when your hands are folded on your chest (if the conditions are normal, i.e. it’s not cold, etc.)
This is not necessary for women because... hands may open.
2. Watch:
· When standing, look at the place of sajdah
· While ruku’ look at your toes
· During sajdah, look at the nose (closer to the nose)
· While sitting (tashahuda), look at the hijra (from the belly to the hips). To avoid distractions during worship.
· Look at your shoulder during taslim
3. When yawning, cover your mouth with your right hand.
· During prayer, you should close your mouth with the inside of your palm.
· Not while praying with the back of your hand
- During Iqomat, stand up when the muazzin says the words “Haya ‘ala salt”, “Haya ‘ala salah”.
HOW TO PERFORM NAMAZ
If a man begins to perform namaz, he pulls his hands out of his sleeves;
Then you should raise your hands (palms) to ear level;
Say the takbir “Allahu akbar”. Don't use the "a" sound. At the same time, make an intention for a specific prayer ( the intention is not pronounced out loud! );
Place your hands, right over left:
· Below the navel of Imam Abu Hanifa
· Above the navel of Imam Ash Shafi'i
Or another option, see “Muslim Fortress”
The imam and ma'mum (those behind the imam) say "Amin" to themselves at Imam Abu Hanifa. For other imams, “Amin” should be said loudly.
After the Al Fatiha surah, he reads a surah that is convenient or that the person praying knows, or 3-4 verses of any surah
Make a bow with the hand' – saying “Allahu Akbar”
Calmly fix your back and head evenly and parallel to the floor, clasp your knees, spreading your fingers;
In ruku’say “Subhana Rabbial ‘Azym”;
Rise from ruku’ with the words Sami’a Allahu liman hamidah”;
Having stood up, stand quietly for a while;
Say: "Rabbana wa la-kal hamd"
If you are a ma’mum and perform prayer behind the imam: you only say “Rabbana wa la-kal hamd.” If you perform namaz yourself, then you say “Sami’a Allahu liman hamidah” and “Rabbana wa la-kal hamd”;
Saying “Allahu Akbar” and making prostration sajdah:
· Lower your knees to the floor
· Then lower your hands
· Then face (face between palms, touch forehead and nose to floor)
· Calmly, with a pause, say while bowing to the ground: “Subhana rabbial a’la” (min. 3 times)
When bowing, the stomach should not touch the thighs (legs)
While bowing, your elbows should not touch your ribs (sides). Except in cases where prayer is performed in a cramped place;
According to Imam Abu Hanifa: in prayer, a woman’s stomach touches her legs, her elbows touch her sides. Although other scientists disagree
Point your fingers and toes towards the Qibla;
Sit between the sujuds, lowering your hands with your palms on your thighs closer to your knees. Perform this action calmly;
When pronouncing the takbir “Allahu Akbar”, he will again calmly perform sujud (prostration) and in it say: “Subhana rabbial a’la” (min. 3 times) the same way as in the first sujud;
Then, while pronouncing takbir, rise to your feet without sitting down or helping with your hands (from Imam Abu Hanifa)
For other scientists, you can sit and help with your hands or stand up without performing these actions;
The 2nd rak'at is performed in the same way as the first, except:
· Du'a istiftah is not performed
· Not pronounced “A’uzu bi Llahi min ash Shaytoni Rrajim”
It is not sunnah for Imam Abu Hanifa to raise hands during prayer except during takbiratul ihram.
The remaining 3 imams are against this opinion of Imam Abu Hanifa, with their own evidence, which is stronger than the evidence of Imam Abu Hanifa in this matter, and Allah knows better.
Raising your hands during takbir for du'a kunut in witr prayer.
Raising hands during 2 takbirs of Eid prayer
When you see the Kaaba (raise your right hand, say Bismillah, Allahu Akbar)
When you touch the Black Stone
When you stand on Safa and Marwa
While standing on Arafat
On Muzdalifa Day
While throwing stones
If the worshiper has completed the second sujud, after the second rak’ah he sits on his left leg, holding his right leg on his toes, pointing his toes towards the Qibla. She places her hands with her palms on her hips, straightening her fingers and not spreading them (the woman sits down like a tawarruq) and reads the tashahud of Ibn Mas’ud:
*The most reliable report regarding tashahhud is that reported by Ibn Masud, where it is said that he said:
“When we sat with the Messenger of Allah and prayed, we said: “Peace be upon Allah before His servants, peace be upon so and so.” And the Messenger of Allah said: “Do not say “Peace be to Allah,” for Allah is peace. However, when one of you is sitting, let him say: “Attahiyyatu lil-Lyahi, wa-s-salavatu, wa-t-tayyibatu. Assalamu aleyka ayyuhan-nabiyyu va rahmatul-Lahi wa barakatuhu. Assalamu aley-na wa ala ibadhi-l-Lakhis-salihiin”/Salutations to Allah, and prayers, and good deeds. Peace be upon you, O prophet, and the mercy of Allah and His blessings. Peace be upon us righteous servants of Allah. And truly, if you utter (these words), they will touch every righteous servant of Allah in the heavens and on the earth, or between the heavens and the earth: “Ashhadu an la ilaha illa-l-Lah, wa ashhadu anna Muhammadan abduhu wa rasulyuhu” /I testify that there is no god but Allah, and I testify that Muhammad is His slave and messenger/. Then let everyone choose the prayer that he likes and cry with it.”
During the Shahada, point your index finger upward, towards the Kaaba.
After the second rak'ah, in the remaining rak'ahs (3,4), read Surah Al Fatihah without an additional sura
Then give salam from the right side (to the right then to the left)
“As salamu ‘alaikum wa Rahmatu Allah.”
WHO SHOULD BE IMAM
Being an imam is better than being a muazzin.
To perform namaz collectively (jam'atom) is the sunnah of muakkad, closest to wajib (with Imam Abu Hanifa) among other imams, namaz jama'at is wajib for men, if possible, and it is forbidden to skip without a reason *.
* Reasons accepted by Shariah: seriously ill, work in modern society However, work is not a valid reason for leaving Friday prayers.
Conditions for choosing an imam:
Islam– If a person is not a Muslim, he cannot become an imam, even if he has enormous knowledge. Does not believe in the Day of Judgment, scolds the Companions, denies torment in the grave, or denies angels, etc. If a person finds out that the imam has these things, he will have to redo the prayer performed behind him. If a person finds out this later (for example, two years later), then he will not need to repeat all the prayers; he will only need to redo the last prayer performed by such a person.
Age of majority – approximately 13-14 years old. A person must understand what he is reading. There are exceptions based on age, for example ……….. knowledgeable at 7 years old.
This and other articles about Muslim prayer can always be found in the section.
Prophet Muhammad (peace and blessings of God be upon him) said: “If the time for prayer has come, let one of you recite the adhan for you, and the most worthy one will be your imam.” Wanting to show how reciting the azan is a manifestation of piety and an encouraged act, the Prophet emphasized: “If people knew how much sawab (reward) [is contained] in reciting the adhan and standing in the front row during prayer, [they would not have found] There was no other possibility of granting this right to one of them other than by drawing lots, then they would have resorted to this.”
Reading the azan and iqama in the mosque before Friday and the five obligatory prayers is “sunnah muakkyad” for men. Failure to say them before prayer is blameworthy, but not sinful. As for the prayer during an eclipse of the sun, the Tarawih prayer, as well as holiday and funeral prayers, when they are performed collectively, instead of the azan, “ as-salatu jami'ah"(الصَّلاَةُ جَامِعَةٌ). Recitation of adhan and iqama by women is not encouraged.
Azan – this is a notification of the time for prayer and a call to perform it. It is pronounced loudly immediately after the appropriate time has arrived. The reader reading the adhan, based on the provisions of the Sunnah, raises his hands to ear level so that the thumb touches the earlobe.
If the azan was read in a mosque in a city or district, people who did not come to the mosque do not have to read it in their apartments. In this case, it is enough to read only the iqamat, with which the alims (theologians) of all madhhabs agree, except the Shafi'i one. According to Shafi'i theologians, reading the adhan even in this case is desirable.
Azan words
Pronounced slowly and drawn out:
Allahu akbarul-laahu akbar(2 times)
(Allah is above all).">أَكْبَرُ الله أَكْبَرُ الله
Ashhadu allaya ilyayahe illya llah (2 times)
اللَّهُ إلاَّ إلَهَ أَشْهَدُ أَنْ لاَ
(I testify that there is nothing and no one comparable to the One and Only God.)
Ashhadu anna mukhammadar-rasuulul-laah (2 times)
(I testify that Muhammad is the Messenger of Allah).
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ
Haya ‘ala pissing (2 times)
(Rush to prayer).
حَيَّ عَلىَ الصَّلاَةِ
Haya ‘alal-falayah (2 times)
(Hurry to salvation).
حَيَّ عَلىَ الْفَلاَح
Allahu akbarul-laahu akbar
الله أَكْبَرُ الله أَكْبَرُ
Laya ilyayahe illya llah
(There is no god but Allah).
لاَ إلَهَ إلاَّ الله
In the call to morning prayer, after the words “haya ‘alal-falayah,” “ as-salayatu khairum-minan-navm"Prayer is better than sleep."
Iqamat –this is a call made immediately before performing the obligatory part of the prayer (fard).
Words of Iqama
Pronounced measuredly:
Among the Hanafis:
Allahu akbarul-laahu akbar (2 times).
Ashhadu allaya ilyayahe illya llah (2 times).
Ashhadu anna mukhammadar-rasuulul-laah (2 times).
Haya ‘ala pissing (2 times).
Haya ‘alal-falayah (2 times).
Kad kaamatis-salayatu cad kaamatis-salayatu قَدْ قَامَتِ الصَّلاَةُ
(Prayer begins).
Allahu akbarul-laahu akbar.
Lyaya ilyayahe illya llah.
Among the Shafi'is:
Allahu akbarul-laahu akbar.
Ashhadu allaya ilyayahe illya llah.
Ashhadu anna mukhammadar-rasuulul-laah.
Haya ‘ala pissing.
Haya ‘alal-falayah.
Kad kaamatis-salayatu kad kaamatis-salayatu.
Allahu akbarul-laahu akbar
Lyaya ilyayahe illya llah.
Both options are canonically correct and correspond to the Sunnah of the Prophet Muhammad (peace and blessings of the Creator).
Actions of those who hear adhan or iqama
It is obligatory for those who hear the adhan to repeat to themselves what is said by the muazzin (call to prayer), but the iqamat is desirable. The exceptions are the words “haya ‘alaya ssalaya” and “haya ‘alal-falyah”, when pronouncing which those listening to the adhan should say: “laya havla wa laya kuvvata illaya bill-layah” (“ there is no true might and no true strength except that of the Supreme Lord"), and after the words "kad kamatis-sala" - say: "akaamahe llahu wa adaamahe" ("let the prayer be performed and constant").
At the end of the adhan, both the reader and the one who heard it say “salavat” and, raising their hands to chest level, turn to the Almighty with the following prayer:
Transliteration:
“Allaahumma, Rabba haazihi dda’wati ttaammati wa ssalyayatil-kaaima. Eeti mukhammadanil-vasilyata val-fadylya, wab'ashu makaaman mahmuudan allazii ve'adtakh, warzuknaa shafa'atahu yavmal-kyayayama. Innakya laya tuhliful-mii’aad.”
اَللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَ الصَّلاَةِ الْقَائِمَةِ
آتِ مُحَمَّدًا الْوَسيِلَةَ وَ الْفَضيِلَةَ وَ ابْعَثْهُ مَقَامًا مَحْموُدًا الَّذِي وَعَدْتَهُ
وَ ارْزُقْنَا شَفَاعَتَهُ يَوْمَ الْقِيَامَةِ ، إِنَّكَ لاَ تُخْلِفُ الْمِيعَادَTranslation:
“O Allah, Lord of this perfect call and beginning prayer! Give the Prophet Muhammad "al-wasilya" and dignity. Give him the high position promised. And help us to take advantage of his intercession on the Day of Judgment. Verily, You do not break your promise!”
Ibn ‘Amr reports the following words of the Messenger of God: “ If you hear a muazzin, then repeat what he says. Then ask the Lord to bless me. Truly, whoever asks for one blessing for me, the Lord bestows ten. After this, ask for me “al-wasilya” - a degree in Paradise that is awarded to one of the servants of the Almighty. I wish to be him. Whoever asks for “al-wasilya” for me will receive my intercession [on the Day of Judgment]» .
It is advisable to read the du'a between the azan and the iqama. Prophet Muhammad (peace and blessings of Allah be upon him) said: “ A supplication made between the adhan and the iqama will not be rejected" They asked him: “ What should we turn to the Lord with?"The Prophet replied: " Ask the Almighty for forgiveness and prosperity in both worlds» .
St. x. al-Bukhari and Muslim. See, for example: Al-Shavkyani M. Nail al-avtar. T. 2. P. 33.
Hadith from Abu Hurayrah; St. X. al-Bukhari and Muslim. See: An-Nawawi Ya. Riyad al-salihin. P. 386, Hadith No. 1032.
That is, the fulfillment of both adhan and iqamat is necessary at the level of sunnah.
This applies to the Hanafi madhhab, whose scholars base their opinion on hadiths in which this is condemned. Shafi'i scholars, while agreeing that reading the adhan is undesirable, allow the possibility of women quietly reading the Iqama and consider this desirable (sunnah). See: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 vols. T. 1. P. 541; It's him. Al-fiqh al-Islami wa adillatuh. In 11 volumes. T. 1. P. 694; T. 2. P. 991, 1194, 1195.
He does not have to undergo ablution.
“Truly, Bilal [the first muazzin in history] read the adhan, touching his ears with his thumbs” (hadith from Abu Jahif; holy kh. al-Bukhari and Muslim); “The Prophet told Bilal to put thumbs to the ears, noting: “This way you will be heard better” (hadith from ‘Abdurrahman ibn Sa’d; holy kh. Ibn Maj and al-Hakim). See, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 1. P. 547; al-Shavkyani M. Nail al-avtar. T. 2. P. 47, Hadith No. 497.
Some believers, upon hearing these words, kiss the phalanges of their thumbs and run them over their eyes (eyebrows). This is a tradition that appeared after the Prophet. In the theological literature, practically nothing is said about this, with the exception of the book of the scholar al-‘Ajluni “Keshful-hafa,” which says: “Ad-Dailami cites this as the action of Abu Bakr. Al-Qari said: “If it is certain that Abu Bakr has something to do with it, then this action acquires a canonical basis and can be practiced.”
But the main conclusion of Muslim theologians is this: “Wa lam yasykh fi marfu' min kulli haza sheyun” (none of the narrations that mention this are related to the Sunnah (the words or actions of the Prophet) are reliable." See: Al-'Ajlouni I. Kyashf al-khafa' wa muzil al-ilbas: At 2 hours. Beirut: Al-kutub al-'ilmiya, 2001. Part 2. pp. 184, 185, (item) No. 2294.
When pronouncing these words in adhan, the muazzin turns his body to the right without moving his feet. See: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 1. P. 547.
Loading...
