Friday prayer what time does it start today. Temporary boundaries of prayers (prayers). What to do to a person who missed the morning prayer

The service site determines the exact time of prayer for today in Moscow and the Moscow region. On this page of the site you can find out the schedule of all obligatory prayers for a month and download it to your computer or smartphone.

Prayer times for today in Moscow

All Muslims are required to read their prayers at the time set by the Almighty Creator. A prayer will be accepted if it is read on time and with humility. It is necessary to understand the meaning of the suras and verses of the Qur'an read by a Muslim. The meaningless pronunciation of letters will not help a person in any way. The Most High said to read His Book and meditate.

One of the best deeds for a Muslim is a prayer read on time with humility.

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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 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).

In these words of the Prophet, we are talking about 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 say: this and other reliable hadiths on this topic indicate that if a person manages to make one rak'yat with all its components, including prostration, he completes the prayer in the usual way, 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 a detailed analysis of this issue does not at all indicate the permissibility of leaving 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'yat 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 is no good reason 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 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 noon (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) [The 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 itself 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 al-Shaybani, 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 understanding 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.

See the current prayer schedule for cities in Russia and other countries of the Commonwealth of Independent States per day/month/year

One of the obligatory conditions of Muslim prayer is its timely fulfillment. Any of the five daily prayers, erroneously or intentionally (“advance”) read before the set time for each of them during the day, is considered invalid.

Islam prescribes to strictly adhere to the rule "Each prayer has its own time." Believers can transfer or unite them only in exceptional situations.

It should be borne in mind that there are restrictions on when to pray categorically forbidden:

• starting from the moment the sun begins to rise until it breaks away from the horizon (that is, for about half an hour in the morning);

• when the heavenly body is at its highest point of the daily trajectory (at the zenith);

• throughout the sunset. (The hadiths brought to us by Muslim, al-Bukhari, Ibn Majay and an-Nasai warn about this).

As you can see, the time for performing an act of worship among Muslims is strictly tied to the position of the sun, which means it depends on the geographical latitude and longitude of the area. In addition, the madhhab of the praying person also matters for (asr) - the Hanafis perform it later than the Shafiites and other Muslims (and the difference can be from 30 minutes to an hour or even more, depending on the time of year).

The general rules for calculating prayer times in Islam are as follows:

1. For the morning (or pre-dawn, Sabah, Fajr) prayer - from dawn until the moment the sun begins to rise.

2. For midday (oil, zuhr) - the time after the obstruction point (when the sun passes its zenith) until the shadow of the object becomes larger than itself, and thus the time for the next prayer comes. At the same time, it is customary for the Hanafi to take as a base the double (in relation to the object itself) length of the shadow, and in the rest of the madhhabs - a single one, i.e. shadow of equal length.

3. For the evening (or afternoon, ikende, asr) prayer- from the astronomical end of the midday prayer period until the beginning of sunset. There is a separate calculation formula, according to which the total duration from the moment of obstruction until the heavenly body touches the horizon line is divided into seven equal intervals. Muslims take four of them for the time of zuhr, the remaining three - for the asr prayer.

4. For the evening (ahsham, maghrib) prayer- from the disappearance of the sun below the horizon to the onset of darkness, i.e. until the evening dawn is over.

5. For the night (yastu, isha)- from the moment of complete dissipation of the evening dawn and until the appearance of predawn illumination in the eastern part of the sky.

It is often difficult for believers to independently determine the correct prayer time for believers. And there is not always a mosque nearby, from where you can hear the azan, signaling that it is already possible to start praying. In such conditions, special prayer schedules come to the rescue in the form of calendars, special Internet services or mobile applications. The hours and minutes of the end of the morning meal (suhoor) and breaking the fast () for those who fast are usually indicated there.

However, it must always be remembered that any automatic methods for calculating the time of prayers cannot be absolutely accurate. This also applies to the prayer schedule, the link to which we provided at the very beginning of the article. (It provides a detailed schedule for hundreds of cities, including Moscow, Nur-Sultan, Tashkent, Baku, Bishkek, Dushanbe, Samarkand, St. Petersburg, Kazan, Makhachkala, Ufa, Grozny, Yekaterinburg, Samara, Nizhny Novgorod, Krasnodar, Novosibirsk, Tyumen, large cities of Tatarstan, Bashkortostan, Crimea and other regions). Therefore, as a precaution, it is better to start praying 5-10 minutes later (and on fasting days it is recommended to stop eating, on the contrary, earlier) of the calculated astronomical time.

Even the dynamic life of the metropolis is not an obstacle for devout Muslims. At the set time for prayer in Moscow, they are freed from worldly affairs and worries and turn in fervent prayer to God in order to ask for support and help, and praise Allah. Namaz is performed in numerous mosques of the city, in homes, offices, and enterprises. Kneeling on the sajjada in a clean place, believers bow down to the ground in the direction of the main shrine of Islam - the Kaaba.

Prayer schedule for March 2020

Mosques in Moscow

Moscow Cathedral Mosque - the guiding star of Islam

At the end of the 19th century, the number of the Tatar population in Moscow increased significantly. Tatars who professed Islam lived in Zamoskvorechye, as well as on Myasnitskaya, Trubetskoy and Sretenka. Having found a new place of residence in the capital, they repeatedly applied to the city authorities with a request to open a mosque, but received an unconditional refusal.

However, in 1903, the tradesman S. Bakirov and the merchant Kh. Akbulatov purchased a plot of land within the city for 35,000 rubles, after which they sent another request for the construction of a mosque to the authorities, for which they received approval. So exactly in 5 months, a grandiose structure was erected on a previously empty place. The mosque bore the imprint of the Byzantine style, which is fully consistent with the project of the architect Nikolai Zhukov. The construction was financed by the merchant Salekh Yusupovich Yerzin.

Already since 1904, up to 2,000 people performed Friday prayers in the Moscow Cathedral Mosque, who strictly observed the prayer schedule even after the atheistic Bolsheviks came to power. In the dashing Stalin years, many religious figures of the mosque were repressed, but the authorities were afraid to close the spiritual institution, fearing opposition from Muslims throughout the country. So, the Moscow Cathedral Mosque remained the only one where believers gathered during prayers in Moscow.

In preparation for the 1980 Olympics, the Moscow City Council decided to demolish the old mosque building. However, numerous petitions from the spiritual leaders of Russia and the Arab countries prevented this terrible act from happening.

Since 1996, the council of muftis of Russia has been located in the building of the Moscow Cathedral Mosque. By that time, the exact schedule of prayers in Moscow had also been established.

In 2005, a large-scale reconstruction of the spiritual institution began. The architects paid special attention to the minarets, which, according to the plan, should reach a height of 75 meters and be visible from the windows of the Kremlin.

The role of the Moscow Cathedral Mosque in the history of the development of Islam in Moscow and Russia can hardly be overestimated. During the years of Stalinist repressions, it was she who was the guiding star for thousands of Muslims throughout the country.

Moscow Historical Mosque - the oldest Islamic institution in the capital

The oldest mosque in the Russian capital is rightfully considered the Moscow Historical Mosque, which was built at the turn of the 18th and 19th centuries. Historical chronicles testify that even before Napoleon's invasion of Moscow, there was a prayer yard on the territory of the city, created under the collegium of the Tatar prince Sulamit-Murza. However, the plague that raged in the capital claimed the lives of most of the parishioners, including the prince himself. Later, the spiritual institution itself perished in a fire in 1812.

After the end of World War II, the Tatar population turned to the authorities with a request to build a new mosque on the site of the burned building. And, finally, in 1823, a simple one-story building was built in the possession of the merchant Khashalov, which outwardly little resembled a mosque. However, daily, following the prayer schedule, believers flocked here from all over the area.

In 1880, the dome and minaret were completed. In this form, the mosque functioned until 1939, when, by decision of the Moscow authorities, it was closed, the minaret was demolished, and the imam was shot. The spiritual building housed the military registration and enlistment office and workshops.

In 1993, after large-scale reconstruction of the building, the mosque resumed its work and again began to receive believers during prayers in Moscow.

Famous mosques of the Russian capital

In addition to the two well-known spiritual institutions of the city, which played an important role in the development of Islam in Russia, other mosques in Moscow should also be mentioned.

Shines with golden crescents crowning geometrically correct domes, the Memorial Mosque on Poklonnaya Hill. The majestic building was erected in 1995-1997 in memory of the Muslim soldiers who gave their lives in the battles of the Great Patriotic War.

In the picturesque area of ​​the village of Otradnoe, the Yadryam Mosque operates, which serves not only as a religious, but also as an educational Muslim center. It provides training in the basics of Islam for adults and children.

Direction to Qibla

The site "My prayer" will help you find out the exact time of prayer in Moscow for today and the month of the current year. This page provides accurate information about the start and end times of all obligatory prayers in Islam. The schedule allows Muslims to determine the time of the morning, noon, afternoon, evening and night prayers in the capital of Russia and the Moscow region. The most advanced and accurate methods are used to determine the time.

Prayer times: exact prayer schedule, Moscow, Cathedral Mosque.

Namaz is a key rite of worship in Islam, one of the pillars of the religion. The importance of salt for a Muslim cannot be overestimated. If you come on a business trip in Moscow, you need to take into account the time difference with other cities and perform prayer exactly on time.

Prayers in Islam can be divided into two types - obligatory (fard) and desirable (nafil, sunnah). Each fard prayer has a performance time set by the Almighty. In order for Allah Almighty to accept a prayer, a Muslim must read it on time.

There are more than 1.5 billion Muslims in the world. When performing prayer, they face Mecca, the Kaaba, which is a symbol of unity. All Muslims read salt five times a day. It may seem that believers have to give up everything to pray, otherwise they will not have time to start prayer. In fact, the timing of the salt is quite flexible, you can start praying in a fairly long period of time, which makes it easier to fulfill your duty to Allah. Let's say more than 4 hours are allocated for the evening salt. That is why it is important to know the start time of prayer in Moscow.

The religious beliefs of Muslims are reflected in the Koran, they cannot be subject to any changes. However, Islam is also a practical religion practiced by a huge number of people. In connection with this, Islam provides for almost any circumstances, including rare ones. If a Muslim went on a long journey, the time for reading a prayer can be reduced. In exceptional circumstances, prayer may be reduced to a minimum. Let us remember how it is said in the Qur'an: "Allah desires ease for you and does not wish you hardship (Quran 2: 185)".

Prayer time for today

Determine the exact time for today in Moscow for the following prayers:

• Al-Fajr (translated from Arabic Dawn);
• Az-Zuhr (translated from Arabic Middle of the day);
• Al-Asr (translation from Arabic Epoch);
• Al-Maghrib (translated from Arabic West);
• Al-Isha (translated from Arabic Evening).

It is important to understand that a believer must perform prayer under any circumstances, even during military operations, during various disasters or during illness. If a person, due to his physical condition, cannot perform salty standing, he can do it in a sitting or even lying position.

Monthly Prayer Schedule

It is very convenient to have a prayer schedule for the current month - this way the risk of missing prayer times is reduced to a minimum. Our portal contains a detailed table of prayers for a period of 30 days. Salt time was determined by both traditional and modern methods.

The service shows how much time is left before the start of the next prayer, so that Muslims have time to perform the ritual of worship.

Muslims read namaz at least 5 times a day. The most common names are: Fajr, Zhoor, Asr, Maghrib, Isha.

Five obligatory prayers are distributed during the day in such a way that a person can not only fulfill his religious duties, but also effectively solve his worldly affairs.

Prayer Timing Methods

To determine the salt time, the services use the following calculation methods, which set the latitude and longitude in given cities:

• MWL - Muslim World League,
• ISNA - Islamic Society of North America
• Egypt - Egyptian Research Center
• Saudi Arabia - Umm el Qura, Mecca
• Karachi - University of Islamic Sciences, Karachi.
• Tehran - Institute of Geophysics of Tehran University.
• Shia Isna Ashari (Jafarites)

Our service, when determining the time of prayer in Moscow, uses the method of the World Muslim League for the northern countries.

Method of the Muslim World League

Below are the details of the time zone, as well as the latitude and longitude of the city of Moscow. Using this information, the service determines the schedule of prayers in Moscow:

• Country Russia
• Region: Moscow, Moscow region
• Time zone: UTC +3
• Latitude: 55.753960
• Longitude: 37.620393

The site site updates the schedule of prayers in Moscow and other cities of Russia every day, and will also be able to help Muslims who find themselves abroad. The schedule can be used in any country in the world, so do not forget to bookmark the My Prayer service or share it on your social network page so as not to lose it.

Mosques, prayer rooms, halal cafes

Mosque addresses:

• st. Bolshaya Tatarskaya, 28
• st. Minskaya, 2b "Mosque on Poklonnaya Hill"
• lane Vypolzov per. e.7 Cathedral Mosque
• st. Khachaturyan, d.8
• Shchelkovo, st. Sovetskaya, 10
• Podolsk, Domodedovskoe highway, 35a
• Balashikha, st. Pervomayskaya, 7
• Noginsk, st. Yuzhnaya, d.35

prayer rooms

Addresses of prayer rooms in Moscow:

• Komsomolskaya sq. Kazan Station
• Sheremetyevo airport
• Domodedovo Airport 2nd floor
• Vnukovo Airport 2nd floor
• Lyubertsy, st. Yuzhnaya, 10
• sh. Enthusiastov d.33 p.10
• st. Garibaldi d.56
• m. Lublino, Sadovod market, 13 row
• st. Admiral Lazarev d.26, "Mercy"
• st. Lenina d.25-a
• st. Klochkova, 10, prayer room in the cafe "Ansar"
• st. Zelenodolskaya 12
• st. Glavmosstroy, 3

Halal cafe

Addresses of halal cafes and restaurants in Moscow:

• MKAD, 32nd kilometer, vl4, shopping center Lawn, cafe "ZAM-ZAM"
• st. Novocherkassky Boulevard, 57k2 (Maryino metro station) "Teahouse Dolina"
• st. Klochkova, 10, cafe "Ansar"
• Leninsky Prospekt, 148, Cafe "Bashlam"
• Signalny pr-d 9b, Tea bar
• Taganskaya sq. d.88
• Dmitrovskoe sh. d.30
• sh. Enthusiastov d.33 p.10
• st. Fan, d.3k6
• Ryazansky prospect, 46 building 6
• Lianozovsky pr-d vl.1-a
• st. Lesnaya, d.1
• m. Schukinskaya, shopping center Pike.

Video: prayer time

The Ummah of Muslims is one body. Almighty Allah forbade the division of Muslims into currents. Believers can only be called Muslims and should strive to become mukmins. All divisions and currents in the faith are prohibited in the Qur'an. In the Book of Allah you will not find such names as Shiites, Sunnis, Salafis, Sufis and others. Only Muslims! Whoever classifies himself as a member of some sect has disobeyed Allah, but many do not realize this and are proud of what they have gained.

“Turn to Him (Allah) with repentance, fear him, pray and do not be among the polytheists. And among those who split their religion and became sects, each of which rejoices in what it has” (30/31-32).

Allah Almighty says:

“Indeed, your Ummah is one Ummah, and I am your Lord. Be afraid of me! But they divided their religion into parts, and each sect rejoices in what it has” (23/52-53).

Allah's call is for Muslims to think about their situation. Fixed it. For correction, Allah offers a completely natural way - this is joining the revelation - the Koran. Says like this:

“Hold firmly to the rope (faith, Book, path) of Allah, all together and do not be divided. Remember the mercy that Allah showed you when you were enemies. After all, it is He who united your hearts. And by his grace you have become brothers” (3/103).

“Do not be like those who are divided and divided after clear signs have come to them. It is for them that great torment is prepared" (3/105)

If you do not have the opportunity to watch the sunrise and sunset, then this page of the service will be useful for you, insha Allah.