Perform namaz correctly! Explanation of the Hanafi madhhab. Durania "Kunut" in the morning prayer
Consolidation of prayers
In the Hanafi madhhab, it is forbidden to combine obligatory prayers on the way or in case of rain. This is a distinctive feature of the Hanafi madhhab from other schools of Islamic law. For example, it is forbidden to perform solyatul zuhr together with solyatul asr during the period of time allotted for solyatul zuhr, and vice versa. This type of unification in the Shariah is called respectively "jamu ttakdim" and "jamu ttahir". At the same time, there are hadiths that indicate the legitimacy of unification between fard namaz. However, the sheikhs of the Hanafi madhhab say that the unification of prayers is permissible only from the point of view of the external form, but not from the point of view of reality, that is, if we mean by unification the performance of one of the prayers outside the allotted time interval, such unification will not be permissible.
Let's give an example. According to the Hanafi scholars, each of the obligatory prayers should be performed at its own time, but the performance of solyatul zuhr should be delayed enough to complete it almost close to the beginning of the time of solyatul asr. Thus, outwardly, everything will look as if the prayers are combined, since they are performed in a row one after the other, but in fact each of them will be performed in due time.
The Hanafis do not allow literal unification of prayers on the way or in case of rain, but there are two cases when such unification is allowed:
1. During the performance of the Hajj (but not Umrah), it is allowed to combine Zuhr and Asr while on Mount Arafat. Both prayers in this case are performed at the beginning of the solyatul zuhr time in a mosque called "Namiro". Before the prayers, one adhan is announced, and then before each prayer, ikamat is performed separately, while there are no more additional prayers between the zuhr and asr.
Imam Abu Hanifa, may Allah be pleased with him, sets the following conditions for the legitimacy of such an association: 1) a person must be in the state of "ihram" (having niyat for performing the Hajj, reciting talbiya, dressing without seams); 2) these prayers should be performed in the jamaat for the Greatest Imam (caliph) or for his deputy (naib); 3) the solyatul zuhr should not be violated (if after performing the solyatul zuhr it turns out that for some reason it turned out to be invalid, it should be done again in full, and the solyatul asr should be performed in due time). Imams Abu Yusuf and Muhammad do not make the presence of a caliph and a jamaat a condition for the legality of such an association.
2. During the performance of the Hajj, it is allowed to combine the Maghreb and Isha while staying in the town of Muzdalifa. In this case, the solyatul maghrib takes place during the solyatul isha (scientists call such a union "jamu ttahir"). Before prayer, one adhan is proclaimed, and then one ikamat is performed. There should be no additional prayers between Maghrib and Isha either. The presence of a jamaat and a khalifa is not a condition for the legality of such an association, but in this case it is mandatory to stay in ihram and perform namaz directly in Muzdalifa.
Lesson 6
Preferred (mustahabb) time for performing namaz.
Part 1. Solyatul Fajr.
According to Hanafi fiqh, the preferred time for performing solyatul fajr is the time of al-isfaar bil fajr. This is the period when, after Fajr, it becomes so light that things can be discerned. At the same time, one should not delay the performance of prayer excessively. It is necessary to calculate the time so that it is enough to perform two rak'ahs of the obligatory namaz, taking into account the fact that in morning prayer one should (sunnah) read long suras from the Qur'an. In addition, one should add to this period of time, which would be sufficient to renew a small or large ablution (wudu or ghusl) in case of violation of ablution during the performance of a prayer and perform two rak'ah farda with the reading of long suras.
The morning prayer is postponed until the brighter time in order to gather more people in the mosque to perform the morning prayer by the jamaat. In the brighter time, people are more willing to get out of the house to perform solatul fajr in the mosque. And this is the wisdom of putting off the morning prayer.
The injunction to postpone saliatul fajr for a lighter time applies only to men. It is preferable for women to perform the morning prayer in the dark, because the best state for a woman, according to Islam, is to hide herself.
The Messenger of Allah sallallaahu 'alaihi wa sallam on the occasion of the morning prayer in a brighter time said the following:
"Postpone the performance of solyatul fajr for the time of isfaar, for this is the greater reward."
(Imam Ibn Hibban quoted in a collection of authentic hadiths).
And:
"Postpone the performance of solyatul fajr at the time of the appearance of the light, this will be a blessing to you."
(Imam at-Tabarani quoted in the book "Al-Kebir").
In addition, the wisdom of performing solyatul fajr at a later time is that it makes it easier for a person to receive a reward for performing dhikr and two rak'at namaz after sunrise, which is sunnah.
The Messenger of Allah (peace and blessings of Allaah be upon him) said:
"The one who performed Fajr in Jamaat, then sat down to commemorate Allah Almighty until sunrise, and then performed two rak'ahs, is entitled to a reward for all this, equal to the reward for performing Hajj and Umrah."
(Imam at-Tirmidhi, may Allah Almighty be pleased with him, quotes this hadith "hasan" (good)).
It should be noted that the postponement of performing Salatul Fajr is not a mustahabb for a person arriving in Muzdalifa during the performance of the Hajj.
Namaz of a sick person according to the Hanafi madhhab
The hallmarks of Sharia are mercy and lightness, and therefore the patient is allowed to pray according to his capabilities.
This is indicated by a hadith in which it is reported that Imran bin Husayn (may Allah be pleased with him) said: “I had hemorrhoids, and I asked the Prophet (peace and blessings be upon him) about [how I should do] prayer. He said: "Standing, but if you cannot, pray while sitting, and if you cannot [do this too, then pray lying] on your side." (Al-Bukhari).
عن عمران بن حصين -رضي الله عنه- قال: كانت بي بواسير فسألت النبي -صلى الله عليه وسلم- عن الصلاة؟ فقال: ((صل قائماً، فإن لم تستطع فقاعداً، فإن لم تستطع فعلى جنب)) رواه البخاري.
If praying while standing will harm the patient, he is allowed to pray while sitting. In other words, he can sit down so that prayer does not cause him any difficulties and does not cause harm, for example, to bow down in the waist and to the ground with his legs crossed.
Fears that the illness will worsen, or that it will take longer, as is already known from past experience, or the instruction of a knowledgeable Muslim doctor, as well as severe pain, dizziness or urinary incontinence in a patient with when he prays while standing.
A patient who is able to stand part of the time without harm to himself is obliged to do this, even if he has to rely on a stick or if he is supported by someone who is obliged to obey him (for example, a wife, son or servant).
This is explained by the fact that a person who can stand during prayer is obliged to do so; the one who can stand only part of the allotted time is obliged to do what is in his power.
If the road to the mosque weakens the patient who intends to take part in collective prayer so much that he cannot stand, he should pray at home.
If the patient is not able to perform waist and earth or only earth bows, he should, while sitting, designate them by tilting the body.
If the patient prays while standing and bows in the bow, and then sits down and bows to the ground with the body tilts, this can serve as a substitute for bowing to the ground.
Bows and bows are indicated by body bends. Bowing your head when denoting bowing to the ground should be lower than when denoting a waist.
The lightest tilt of the body is sufficient to indicate the bow, but it is not necessary to bring the forehead to the ground as much as possible for the patient.
If the patient is not able to bend over, he is allowed to designate bows and knees by tilting his head.
If the doctor instructs the patient to lie prone for several days, and he cannot sit, either real or conditionally, he should pray lying down and direct his legs towards the qiblah. However, in doing so, he must raise his knees, since directing his legs towards the qiblah, fully extending them, is condemned. In such cases, it is necessary to put a pillow under the head so that the patient can indicate the waist and prostrations with the movements of the head, turning to face the qibla.
The patient can also pray while lying on his side and facing the qiblah, but praying lying on his back is preferable due to the fact that the face of the patient, who is lying on his back, signifies bowing to the ground with head movements, in this position will be turned directly towards the qiblah.
If the patient is unable to indicate bowing to the ground with movements of the head, he should postpone the prayer and do not make any signs either with his eyes or with his eyebrows, since there is a direct indication of the need to designate bows and bows with nods, but not with signs that are made with eyes, eyebrows or heart. It is narrated from the words of Ibn Umar (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said : "If the patient is not able to bow to the ground, he should designate it with a nod, without raising anything to his forehead."(Malik).
أَخْبَرَنَا مَالِكٌ ، حَدَّثَنَا نَافِعٌ أَنَّ ابْنَ عُمَرَ قَالَ: إِذَا لَمْ يستطع المريض السجود (6) أومى برأسه.
It is narrated from the words of Ibn Abbas (may Allah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The patient should pray while standing, but if it is difficult for him, he can pray while sitting. If it is difficult for him [to pray while sitting], he can [pray lying down], denoting [waist and prostrations] with nods, but if this also turns out to be difficult for him, let him glorify Allah. "(At-Tabarani).
If the patient, due to the fact that he is unable to indicate prostrations to the ground with movements of the head, postpones more prayers than is prescribed to be performed during the day and night, the obligation to compensate them is removed from him.
If there are no more than five missed prayers, which are prescribed to be performed during the day and night, then the obligation to reimburse them is not removed from him.
If during prayer a healthy person becomes ill, he should, if possible, bring the prayer to the end while sitting or lying down, because it is better to start the prayer healthy and continue it weakened, than to start it again, being weakened, and bring it to the end in this state.
If during the prayer, which the patient, who makes the necessary bows and prostrations, began sitting, he feels that strength has returned to him, he should get up and complete the prayer while standing, since the one who is standing is allowed to follow the example of the seated one.
If the patient, who is standing, sitting or lying prone, begins to pray, denoting the bow and earth bows with nods, and then feels that strength has returned to him, and he can, standing or sitting, perform the bow and earth bows as expected, he should not continue this prayer, but do it again.
This is explained by the fact that a person who can perform bows and bows to the ground is not allowed to pray under the guidance of an imam who can only designate them with nods. The same goes for continuing prayer in such a case.
If the patient begins to pray while standing or sitting, intending to designate the bow and earth bows with nods, but before he does this at least once, he feels that he can do these bows for real, he should do so. The reason is that he has not yet completed a single pillar of prayer, but has just begun to it, and it is not allowed to continue the prayer as it should be after completing part of it in a weakened state. If the patient starts praying while lying on his back or on his side, but before nodding at least once, he feels that he can perform bows and prostrations while standing or sitting, or can only sit, he should start the prayer anew, since it is preferable to sit.
Establishments regarding fainting and insanity
The obligation to compensate for the prayer is lifted in the event that fainting (loss of consciousness) or an attack of insanity continues for more than a day, and the number of missed prayers reaches six. In such cases, the unexpected return of consciousness is not taken into account, after which the person is again deprived of it, while the return of consciousness at a certain time should be taken into account. In such cases, the regulations regarding fainting lose their force if the fainting lasts less than a day, and the person will be obliged to reimburse all missed prayers.
Nafi narrated that once Ibn Umar (may Allah be pleased with him) was unconscious during the day and night, when he regained consciousness, he did not compensate for the missed prayers(Ad-Darakutni).
It is reported that once Ammar bin Yasir lost consciousness and did not come to his senses until the time of noon, afternoon, evening and night prayers had passed, waking up in the middle of the night, he performed all four prayers he missed.(Ad-Darakutni).
If a person loses consciousness as a result of using any medicine or banja or is intoxicated, he must compensate for all missed prayers, regardless of their number, since in such cases this is the result of the actions of the slaves of Allah.
Muhammad al-Shaybani believed that in the case of the use of bungee or medicines, the obligation to reimburse the prayers is removed, since it is permissible to use them. In such cases, a person is equated with a sick person, but we are talking about using the bungee only in medicinal purposes... As for the consumption of alcoholic beverages, this is a sin, and in this case, the obligation to compensate for what was missed is not removed from the person.
Through judgment by analogy, this regulation should be extended to drug use, which is a disgusting and forbidden behavior. In other words, the obligation to compensate for missed prayers, regardless of their number, is not removed from those who are intoxicated.
A patient who lies in bed, unable to either get down from it on his own, or call someone for help, should pray based on his capabilities, that is, so that it does not harm him and does not cause difficulties.
A person with whom attacks of insanity occur are subject to the same principles as the patient.
[Maraki Falah, p. 255. Hasan, son of Ammar. "Durarul Mukhtar", volume 2, page 95. Ibn Abidin. Marakil falah ”, p. 360; Hasan is the son of Ammar. ]
The procedure for performing namaz in the four madhhabs (theological and legal schools) of Islam has some minor differences, through which the entire palette of the prophetic heritage is interpreted, revealed and mutually enriched. Considering that on the territory Russian Federation and the CIS, the most widespread is the madhhab of Imam Noumenman ibn Sabit Abu Hanifa, as well as the madhhab of Imam Muhammad ibn Idris al-Shafi'i, we will analyze in detail only the features of the two schools mentioned. In ritual practice, it is desirable for a Muslim to follow any one madhhab, but in a difficult situation, as an exception, one can act according to the canons of any other Sunni madhhab.
“Perform the obligatory namaz prayer and pay zakat [obligatory alms]. Hold on to God [ask for help only from Him and rely on Him, strengthen yourself through worshiping Him and doing good deeds before Him]. He is your Patron ... ”(see).
Attention! All articles on prayer and issues related to it, read in a special section on our website.
"Truly, it is prescribed for believers to perform prayer-namaz at a strictly defined time!" (cm. ).
In addition to these verses, we recall that the hadith, which lists the five pillars of religious practice, also mentions the daily fivefold prayer. To pray, the following conditions must be met:
1. The person must be a Muslim;
2. He must be an adult (children must be taught to pray from the age of seven to ten);
3. He must be of sound mind. People with mental disabilities are completely freed from religious practice;
6. Clothing and place of prayer should be;
8. Turn your face towards Mecca, where the shrine of Abrahamic Monotheism - Kaaba is located;
9. There must be an intention to pray (in any language).
Morning Prayer Procedure (Fajr)
Time performing the morning prayer - from the moment the dawn appears until the beginning of the sunrise. The morning prayer consists of two Sunnah rak'yats and two Farda rak'yats.
Two Rakyats of the Sunna Step 1. Azan.
At the end of the adhan, both the one who read and heard it pronounce "salavat" and, raising their hands to the level of the chest, turn to the Almighty with a prayer traditionally read after the adhan:
Transliteration: “Allaahumma, rabba haazikhi ddamanovati ttaammati wa ssalyayatil-kaaima. Eti muhammadanil-vasiylyata val-fadilya, vab'ashu makaaman mahmuudan ellazii va'adtahy, varzuknaa shafa'ko-ahu yamal-kyyayame. Innakya yya tukhliful-miiyo'kaad ".
للَّهُمَّ 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 الْمِيعَادَ .
Translation: “O Allah, Lord of this perfect invocation and beginning prayer! Give the Prophet Muhammad "al-wasyil" and dignity. Grant him the promised high position. And help us take advantage of his intercession on the Day of Judgment. Truly, you do not break what you promised! " Also, after reading the adhan, announcing the onset of the morning prayer, it is advisable to say the following du'il'a:
Transliteration: "Allaahumma haaze ikbaalu nahaarikya wa idbaaru lailikya wa asvaatu duoranikaatik, phagfirlii."
اَللَّهُمَّ هَذَا إِقْبَالُ نَهَارِكَ وَ إِدْباَرُ لَيْلِكَ
وَ أَصْوَاتُ دُعَاتِكَ فَاغْفِرْ لِي .
Translation:“O Almighty! This is the coming of Your day, the end of Your night and the voices of those who call to You. Forgive me!"
Step 2. Niyat
(intention): "I intend to perform the two rak'yats of the Sunnah of the morning prayer, doing it sincerely for the sake of the Almighty." Then the men, raising their hands to the level of the ears so that the thumbs touch the lobes, and the women - to the level of the shoulders, say "takbir": "Allahu akbar" ("Allah is great"). It is desirable for men to separate their fingers, and for women to close them. After that, the men put their hands on their stomachs right under the navel, putting their right hand on their left, clasping the wrist of their left with the little finger and thumb of their right hand. Women lower their hands to their chest, placing their right hand on the left wrist. The glance of the praying person is directed to the place where he lowers his face during the prostration.
Step 3
Transliteration: “Kul huwa llaahu ahad. Allaahu somad. Lam yalid wa lam yuulad. Wa laam yakul-lyakhu kufuvan ahad ”.
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
قُلْ هُوَ اللَّهُ أَحَدٌ
اللَّهُ الصَّمَدُ
لَمْ يَلِدْ وَلَمْ يُولَدْ
وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ
Translation: “Say:“ He, Allah is One. God is eternal. [Only He is the one in Whom everyone will need to endlessly.] He did not give birth and was not born. And no one can be equal to Him. "
Step 4
The person praying with the words "Allahu Akbar" makes a bow at the waist. At the same time, he puts his hands on his knees, palms down. Bending down, he straightens his back, keeping his head at the level of the back, looking at the feet. Having accepted this position, the prayer says:
Transliteration: "Subhaana rabbi'l-‘azym"(3 times).
سُبْحَانَ رَبِّيَ الْعَظِيمِ
Translation: "Praise be to my Great Lord."
Step 5
The praying person returns to his previous position and, rising, says:
Transliteration: "Samiyokaya llaahu li meng khamidekhi."
سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ
Translation: « The Almighty hears the one who praises Him". Straightening up, he says:
Transliteration: « Rabbanaa Lakyal Hamd».
رَبَّناَ لَكَ الْحَمْدُ
Translation: « Our Lord, only You praise". It is possible (sunnah) to also add the following: “ Mil'as-samaavaati wa mil'al-ard, wa mil'a maa shi'te min shayin baumand».
مِلْءَ السَّمَاوَاتِ وَ مِلْءَ اْلأَرْضِ وَ
مِلْءَ مَا شِئْتَ مِنْ شَيْءٍ بَعْدُ
Translation: « [Our Lord, praise only to You] which fills the heavens and the earth and what You desire».
Step 6
The one who prays with the words "Allahu Akbar" goes down to bow down to the ground. Most of the Islamic scholars (jumhur) said that, from the point of view of the Sunnah, the most faithful in performing the prostration is to lower the knees first, then the hands, and then the face, placing it between the hands and touching the ground (mat) with the nose and forehead. In this case, the tips of the toes should not come off the ground and be directed towards the qibla. The eyes must be open. Women press the chest to the knees, and the elbows to the body, while it is desirable for them to close the knees and feet. After the prayer has accepted this position, he says:
Transliteration: « Subhaana rabbial-a'ing" (3 times).
سُبْحَانَ رَبِّيَ الأَعْلىَ
Translation: « Praise be to my Lord, who is above all».
Step 7
With the words "Allahu Akbar", the prayer raises his head, then his hands and, straightening, sits on his left leg, putting his hands on his hips so that the tips of the fingers touch the knees. For some time, the prayer is in this position. It should be noted that, according to the Hanafis, in all seated positions when praying, women should sit down, joining their hips and extending both feet to the right. But this is not fundamental. Then again, with the words "Allahu Akbar", the prayer goes down to make the second prostration and repeats what was said during the first.
Step 8
Raising his head first, then his hands, and then his knees, the prayer stands, saying "Allahu Akbar", and takes the starting position. This is where the first rak'yat ends and the second begins. In the second rak'yat, "as-Sana" and "a'lochuzu bil-lyahi minash-shaitoni rajim" are not read. The one who prays begins immediately with "bismilli-lyakhi rrahmani rahim" and does everything in the same way as in the first rak'yat, until the second bow to the earth.
Step 9
After the prayer rises from the second prostration, he sits down on his left foot again and reads "tashahhud". Hanafis (putting their hands loosely on their hips, without closing their fingers):
Transliteration: « At-tahiyatu lill-lyaakhi vas-salavaatu vat-toyibaat, As-salayamu 'alaykya ayukhan-nabiyu wa rahmatul-laahi wa barakyatukh, As-salayamu' alaynaa va 'alaya' ibaadil-lyahi ssaalihadahuyahulya aliahlya muhammadan 'abduhu wa rasuuluh».
اَلتَّحِيَّاتُ لِلَّهِ وَ الصَّلَوَاتُ وَ الطَّيِّباَتُ
اَلسَّلاَمُ عَلَيْكَ أَيـُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
اَلسَّلاَمُ عَلَيْناَ وَ عَلىَ عِبَادِ اللَّهِ الصَّالِحِينَ
أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَ رَسُولُهُ
Translation: « Greetings, prayers and all good deeds belong only to the Almighty. Peace be upon you, O Prophet, the mercy of God and His blessing. Peace to us and to the pious servants of the Most High. I testify that there is no god but Allah, and I testify that Muhammad is His servant and Messenger". When pronouncing the words "la ilahe", it is advisable to raise the index finger of the right hand up, and when saying "illa llaahu", lower it. Shafi'i (placing the left hand freely, without separating the fingers, and clenching the right hand into a fist and freeing the thumb and forefinger; while the thumb in a bent position is adjacent to the hand):
Transliteration: « At-takhiyatul-mubaarakyayatus-salavaatu ttoyibaatu lil-lyaah, As-salayamu 'alaykya ayuhan-nabiyu wa rahmatul-laahi wa barakyatuh, As-salayamu' alaynaa wa 'alaiya' ibaadil-laahi isaalihauhiyu rasuul-laah».
اَلتَّحِيَّاتُ الْمُبَارَكَاتُ الصَّلَوَاتُ الطَّـيِّـبَاتُ لِلَّهِ ،
اَلسَّلاَمُ عَلَيْكَ أَيـُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتـُهُ ،
اَلسَّلاَمُ عَلَيْـنَا وَ عَلىَ عِبَادِ اللَّهِ الصَّالِحِينَ ،
أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ .
While pronouncing the words "illa llaahu", the index finger of the right hand is raised up without additional movements with it (while the gaze of the praying person can be turned to this finger) and lowered.
Step 10
Having read "tashahhud", the prayer, without changing his position, pronounces "salavat":
Transliteration: « Allaahumma sally 'aliaya sayidinaa muhammadin va' aliaya eeli sayyidinaa muhammad ', kyama sallyayte' aliaya sayyidinaa ibraakhiima wa 'aliaya eeli sayidinaa ibraakhiim, Va baarik' aliaya sayyidinaa muhammadin va 'ayayya ibraahiima fil-'alamiin,innekya hamiidun majid» .
اَللَّهُمَّ صَلِّ عَلىَ سَيِّدِناَ مُحَمَّدٍ وَ عَلىَ آلِ سَيِّدِناَ مُحَمَّدٍ
كَماَ صَلَّيْتَ عَلىَ سَيِّدِناَ إِبْرَاهِيمَ وَ عَلىَ آلِ سَيِّدِناَ إِبْرَاهِيمَ
وَ باَرِكْ عَلىَ سَيِّدِناَ مُحَمَّدٍ وَ عَلىَ آلِ سَيِّدِناَ مُحَمَّدٍ
كَماَ باَرَكْتَ عَلىَ سَيِّدِناَ إِبْرَاهِيمَ وَ عَلىَ آلِ سَيِّدِناَ إِبْرَاهِيمَ فِي الْعاَلَمِينَ
إِنَّكَ حَمِيدٌ مَجِيدٌ
Translation: « O Allah! Bless Muhammad and his family, just as You blessed Ibrahim (Abraham) and his family. And send down the blessing to Muhammad and his family, just as You sent down the blessing to Ibrahim (Abraham) and his family in all the worlds. Indeed, You are Praised, Glorified».
Step 11
After reading "salavat", it is advisable to turn to the Lord with a prayer (du-ian). Theologians of the Hanafi madhhab argue that only the form of prayer that is mentioned in the Holy Quran or in the Sunnah of the Prophet Muhammad (may God bless him and greet him) can be used as a du '. Another section of Islamic theologians admits the use of any form of du''a. At the same time, the opinion of scholars is unanimous that the text of du''a used in namaz should only be in Arabic... This prayer-du '' is recited without the raising of the hands. Let's list the possible forms of supplication (du'''a):
Transliteration: « Rabbanaa eetina fid-dunyaya hasanatan wa fil-aahyrati hasanatan wa kynaa ‘azaaban-naar».
رَبَّناَ آتِناَ فِي الدُّنـْياَ حَسَنَةً وَ فِي الأَخِرَةِ حَسَنَةً وَ قِناَ عَذَابَ النَّارِ
Translation: « Our Lord! Give us in this and in future life good, protect us from the torment of Hell».
Transliteration: « Allaahumma innii zolyamtu nafsia zulmen kyasiira, va innakhuyaya yagfiru zzunuube illia ent. Fagfirlii magfiratan min ‘indici, varkhamniya, innaka entel-gafuurur-rahiim».
اَللَّهُمَّ إِنيِّ ظَلَمْتُ نـَفْسِي ظُلْمًا كَثِيرًا
وَ إِنـَّهُ لاَ يَغـْفِرُ الذُّنوُبَ إِلاَّ أَنـْتَ
فَاغْـفِرْ لِي مَغـْفِرَةً مِنْ عِنْدِكَ
وَ ارْحَمْنِي إِنـَّكَ أَنـْتَ الْغـَفوُرُ الرَّحِيمُ
Translation: « O Almighty! Indeed, I have repeatedly wronged myself [committing sins], and no one but You forgives sins. Forgive me with Your forgiveness! Have mercy on me! Indeed, You are the Forgiving, the Most Merciful».
Transliteration: « Allaahumma Innii a'uuzu bikya min ‘azaabi jahannam, wa min’ azaabil-kabr, wa min fitnatil-mahyaya wal-mamaat, wa min sharri fitnatil-myasiikhid-dajaal».
اَللَّهُمَّ إِنيِّ أَعُوذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ
وَ مِنْ عَذَابِ الْقـَبْرِ
وَ مِنْ فِتْنَةِ الْمَحْيَا وَ الْمَمَاتِ
وَ مِنْ شَرِّ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ .
Translation: « O Almighty! Truly, I ask you for protection from the torment of Hell, torment in the afterlife, from the temptations of life and death and from the temptation of the Antichrist.».
Step 12
After that, the prayer with the words of greeting “al-salayamu‘ alaykum wa rahmatul-laah ”(“ peace and blessings of Allah be upon you ”) turns his head first to the right side, looking at the shoulder, and then, repeating the words of greeting, to the left. This is where the two rak'yats of the Sunnah prayer end.
Step 13
أَسْـتَـغـْفِرُ اللَّه أَسْتَغْفِرُ اللَّه أَسْـتَـغـْفِرُ اللَّهَ
Translation: « Forgive me, Lord. Forgive me, Lord. Forgive me lord". 2) Raising his hands to chest level, the prayer says: “ Allaahumma ente ssalyayam wa minkya ssalyayam, tabaarakte yaa zal-dzhayali wal-ikraam. Allaahumma a'innii 'ala zikrikya wa shukrikya wa husni' ibaadatik».
اَللَّهُمَّ أَنـْتَ السَّلاَمُ وَ مِنْكَ السَّلاَمُ
تَـبَارَكْتَ ياَ ذَا الْجَـلاَلِ وَ الإِكْرَامِ
اللَّهُمَّ أَعِنيِّ عَلىَ ذِكْرِكَ وَ شُكْرِكَ وَ حُسْنِ عِباَدَتـِكَ
Translation: « O Allah, You are peace and security, and only from You comes peace and security. Give us a blessing (that is, accept the prayer we have performed). O He who possesses greatness and generosity, O Allah, help me worthy to mention You, worthy to thank You and worship You in the best way". Then he lowers his hands, running his palms over his face. It should be noted that during the two rak'yats of the morning prayer sunnah, all prayer formulas are pronounced to oneself.
Two Rakyats of Farda
Step 1. Ikamah
Step 2. Niyat
2. Tasbih.
Then the prayer, fingering on the folds of the fingers or on the rosary, says 33 times:
Subhaanal-laah سُبْحَانَ اللَّهِ - "Praise be to Allah";
"Al-hamdu lil-layah" الْحَمْدُ لِلَّهِ - "True praise belongs only to Allah";
"Allaahu akbar" الله أَكْبَرُ - "Allah is above all."
After which, the following duel 'is pronounced:
Transliteration: « Lyaya ilayakhe illa llaahu vahdahu lyaya shaiikya lyakh, lyahul-mulku wa lyahul-hamd, yukhyi wa yumiitu va huva ‘aliaya kulli shayin qadiyr, wa ilaikhil-masyir».
لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ
لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحِْي وَ يُمِيتُ
وَ هُوَ عَلىَ كُلِّ شَيْءٍ قَدِيرٌ وَ إِلَيْهِ الْمَصِيـرُ
Translation: « There is no god but the One God. He has no partner. All authority and praise belongs to Him. He quickens and mortifies. His powers and possibilities are endless, and to Him the return". Also, after morning and evening prayers, it is advisable to say the following seven times:
Transliteration: « Allaahumma ajirniya minan-naar».
اَللَّهُمَّ أَجِرْنِي مِنَ النَّارِ
Translation: « Oh Allah, remove me from Hell". After that, the prayer turns to the Almighty in any language, asking Him for all the best in this and the future worlds for himself, loved ones and all believers.
When to do tasbihat
In accordance with the Sunnah of the Prophet (peace and blessings of God be upon him) tasbih (tasbihat) can be performed both immediately after the farda and after the sunnah rak'yats performed after the farda rak'ats. There is no direct, reliable and unambiguous narration on this score, but reliable hadiths describing the actions of the Prophet lead to the following conclusion: “If a person performs Sunnah rak'yats in a mosque, then he performs tasbihat after them; if it is at home, then tasbihat is spoken after the fard rakiaats. " Shafi'i theologians placed greater emphasis on pronouncing "tasbihat" immediately after the fardi rak'yats (this is how the division between the farda and sunna rak'yats, mentioned in the hadith from Mu'awiyyah), and the scholars of the Hanafi madhhab - after the fardovs, if after them the worshiper does not gather immediately perform the Sunnah rak'yats, and - after the Sunnah rak'yats, if he commits them immediately after the fardovs (in the desired order, moving to another place in the prayer hall and, thereby, observing the division between the Farda and Sunnah rak'yats mentioned in the hadith), which completes another obligatory prayer. At the same time, it is advisable to do as the imam of a mosque does, in which a person performs the next obligatory prayer. This will contribute to the unity and community of the parishioners, as well as correspond to the words of the Prophet Muhammad: "The Imam is present so that [others] follow him."
Durania "Kunut" in the morning prayer
Islamic theologians have expressed different opinions regarding the recitation of the du'am'a "Qunut" in the morning prayer. Theologians of the Shafi'i madhhab and a number of other scholars agree that reading this morning prayer is sunnah (desired action). Their main argument is considered to be the hadith cited in the hadiths of Imam al-Hakim that the Prophet Muhammad (may the Most High bless him and greet him), after bowing in the second rak'yat of the morning prayer, raising his hands (as is usually done when reading the prayer du'a ), appealed to God with a prayer: "Allaahumma-hdinaa fii men hedate, wa 'aafinaa fii men' aafeit, wa tavallanaa fii men tawallayt ..." Imam al-Hakim, citing this hadith, pointed out its reliability. The theologians of the Hanafi madhhab and scholars who share their opinion believe that there is no need to read this du'i'a during the morning prayer. They argue that the above hadith does not have a sufficient degree of reliability: in the chain of people who transmitted it, ‘Abdullah ibn Saamiyoid al-Makbari was named, about whose words many muhaddith scholars spoke of the dubiousness of his words. Also, the Hanafis mention the words of Ibn Mas'iyud that "the Prophet read the du'oran 'Qunut' in his morning prayer for only one month, after which he stopped doing it." Without going into deep canonical details, I note that insignificant differences of opinion on this issue are not a subject of controversy and disagreement among Islamic theologians, but indicate the difference in the criteria laid down by authoritative scholars as the basis for the theological analysis of the Sunnah of the Prophet Muhammad (may God bless him and welcomes). The scholars of the Shafi'i school in this matter paid more attention to the maximum application of the Sunnah, and the Hanafi theologians - the degree of reliability of the hadith cited and the testimonies of the companions. Both approaches are valid. We, who respect the authority of great scientists, need to adhere to the opinion of theologians of that madhhab, which we follow in our daily religious practice. The Shafi'ites, stipulating the desirability of reading the morning prayer of the du'am'a "Qunut" in farda, do it in the following sequence. After the worshiper rises from the bow in the second rakiaat, then before bowing to the earth, du'a is read:
Transliteration: « Allaahumma-hdinaa fii-men headate, wa 'aafinaa fii-men' aafeit, wa tavallanaa fii-men tavallayt, wa baarik lanaa fii-maa a'toyt, wa kynaa sharra maa kadait, fa inakayyu so innekhu yazillu men vaalyayt, playing ya'izzu men 'aadeit, tabaarakte rabbee wa ta'aleit, fa lyakal-hamdu' aliaya maa kadait, nastagfirukya wa natuubu ilayik. Wa sally, allaahumma ‘aliyah sayyidinaa muhammad, an-nabiyil-ummiy, wa’ aliyah eelikhi wa sahbihi wa sallim».
اَللَّهُمَّ اهْدِناَ فِيمَنْ هَدَيْتَ . وَ عاَفِناَ فِيمَنْ عاَفَيْتَ .
وَ تَوَلَّناَ فِيمَنْ تَوَلَّيْتَ . وَ باَرِكْ لَناَ فِيماَ أَعْطَيْتَ .
وَ قِناَ شَرَّ ماَ قَضَيْتَ . فَإِنـَّكَ تَقْضِي وَ لاَ يُقْضَى عَلَيْكَ . وَ إِنـَّهُ لاَ يَذِلُّ مَنْ وَالَيْتَ . وَ لاَ يَعِزُّ مَنْ عاَدَيْتَ . تَباَرَكْتَ رَبَّناَ وَ تَعاَلَيْتَ . فَلَكَ الْحَمْدُ عَلىَ ماَ قَضَيْتَ . نَسْتـَغـْفِرُكَ وَنَتـُوبُ إِلَيْكَ . وَ صَلِّ اَللَّهُمَّ عَلىَ سَيِّدِناَ مُحَمَّدٍ اَلنَّبِيِّ الأُمِّيِّ وَ عَلىَ آلِهِ وَ صَحْبِهِ وَ سَلِّمْ .
Translation: « Oh Lord! Guide us on the right path among those you have directed. Remove us from troubles [misfortunes, diseases] among those whom You removed from troubles [to whom you gave prosperity, healing]. Introduce us to the number of those whose affairs are directed by You, whose protection is in Your control. Give us the blessing [barakats] in all that is given to us by You. Protect us from the evil that is determined by You. You are the Determiner [Decision-maker], and no one can make a decision against You. Verily, the one whom You support will not be despicable. And the one to whom you are hostile will not be strong. Great is Thy good and good deed, Thou art above all that does not correspond to Thee. Praise to You and gratitude for everything that is determined by You. We ask You for forgiveness and repent before You. Bless, O Lord, and greet the Prophet Muhammad, his family and companions". When reading this prayer-du''a, the hands are raised to the level of the chest and turned with the palms towards the sky. After reading the du''a, the praying person, without rubbing his face with his palms, lowers himself to bow down and completes the prayer in the usual manner. If the morning prayer is performed as part of the jamamaniyata community (that is, two or more people participate in it), then the imam reads the duoraniyah “Kunut” aloud. Those behind him say "amin" during each pause of the imam to the words "fa innakya takdy". Beginning with these words, those behind the imam do not say "amin", but pronounce the rest of the dumikia behind him to themselves or say "ashhed" (" testify"). Dourania "Kunut" is also read in the "Vitr" prayer and can be used during any prayer in times of misfortune and misfortune. There is no significant disagreement among theologians regarding the last two positions. Can Sunnah of Morning Prayer Be Performed After Fard This kind of case takes place when a person who goes to the mosque to perform the morning prayer, having entered it, sees that two rak'yats of farda are already being fulfilled. What should he do: immediately join everyone, and perform two Sunnah rak'yats later, or try to have time to complete two Sunnah rak'yats before the imam and those praying behind him finish the fard prayer with a greeting? Shafi'i scholars believe that a person can join the worshipers and perform two rak'yats of farda with them. At the end of the Farda, the latecomer performs two Sunnah rak'yats. The prohibition on performing prayers after the farda of the morning prayer and before the sun rises to the height of the spear (20-40 minutes), stipulated in the Sunnah of the Prophet, they refer to all additional prayers, except for those that have a canonical justification (prayer of greeting to the mosque, for example, or restored prayer-duty). Hanafi theologians consider the prohibition on performing prayers at certain intervals, as stipulated in the reliable Sunnah of the Prophet, to be absolute. Therefore, they say that those who are late for the morning prayer at the mosque first perform two rak'yats of the Sunnah of the morning prayer, and then join those who perform fard. If he does not have time to join the worshipers before the imam utters a greeting to the right, then he performs fard on his own. Both opinions are based on the reliable Sunnah of the Prophet Muhammad (peace and blessings of Allaah be upon him). Applicable in accordance with which madhhab the worshiper adheres to.
Midday Prayer (Zuhr)
Time commitments - from the moment when the sun passes the zenith, and before the shadow of the object becomes longer than itself. It must be taken into account that the shadow that the object had at the time the sun was at its zenith is taken as the reference point. The midday prayer consists of 6 Sunnah rak'yats and 4 Farda rak'yats. The order of their implementation is as follows: 4 Rakyats of the Sunnah, 4 Rakyats of the Farda and 2 Rakyats of the Sunnah.
4 Rakyat of the Sunnah
2 Rakyat of the Sunnah
Step 1. Niyat(intention): "I intend to perform the two Rakyats of the Sunnah of the Evening Prayer, doing it sincerely for the sake of the Almighty." These two Rakyats of the Sunnah are recited in the same way as the other two Rakyats of the Sunnah of any daily prayer. After the namaz prayer, it is advisable to perform tasbihat in the usual manner, not forgetting its importance. After completing the prayer, the prayer can turn to the Almighty in any language, asking Him for all the best in this and in the future worlds for himself and all believers.
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 dawn (before the beginning of the morning prayer). The night prayer consists of four Farda rak'yats and two Sunnah rak'yats. 4 rakyata farda The sequence of performance does not differ from the order of performance of the four farda rak'yats of the afternoon or afternoon prayers. The exception is the intention and reading of the sura al-Fatiha and the short sura aloud in the first two of its rak'yats, as in morning or evening prayers. 2 Rakyat of the Sunnah Sunnah rakyats are performed in the order corresponding to the two sunnah rakyats in other prayers, with the exception of intention. At the end of the night prayer, it is advisable to perform "tasbihat". And do not forget about the statement of the Prophet Muhammad (may the Lord bless him and welcome him): “Who after prayer will say 33 times“ subhaanal-laah ”, 33 times“ al-hamdu lill-laiyah ”and 33 times“ allahu akbar ”, which will be the number 99, equal to the number of names of the Lord, and after that will add up to a hundred, saying: "Lyaya ilayakhe illa llaahu vahdahu la shariikya lyakh, lyahul-mulku wa lyahul-hamdu, yuhyi wa yumiitu va huva 'aliaya kulli shayin qadir," errors will be forgiven and mistakes, even if their number is equal to the amount of sea foam. "
Nu'manman ibn Thabit Abu Hanifa (699-767) was an eminent fuqih and muhaddith, the founder of one of the four Sunni madhhabs. Born and received an excellent theological education in Kufa. Among his teachers were associates of the Prophet Muhammad. Having rejected the offer of Caliph Mansour to take the post of chief judge of Baghdad, he was imprisoned, where he died. The first fiqh systematizer. The author of the treatises "Al-fiqh al-Akbar", "Musnad Abi Hanifa" and others. For more details about the life of this great scientist, see, for example: Alyautdinov Sh. Everyone will see Hell. M., 2008.S. 25-31.
Muhammad ibn Idris al-Shafi'mani (767-820) - an outstanding fakikh and muhaddis, the founder of one of the four Sunni madhhabs. Born in Gazze (Palestine), grew up and studied in Mecca. In Medina he studied with the outstanding fakikh and muhaddis Malik ibn Anas. The main works of al-Shafi'kiyya are: "Al-umm", "Al-musnad", "As-sunan", "Ar-risal". He died and was buried in Egypt. For more details about the life of this great scientist, see, for example: Alyautdinov Sh. Everyone will see Hell. M., 2008.S. 31-48.
See, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh: In 11 volumes, Vol. 1, p. 128.
If a person was previously an unbeliever (atheist) or adherent of another religion, and then converted to Islam, then prayer becomes obligatory for him from the day he accepts the faith.
“Canonically, adulthood is determined by puberty, the onset of puberty - the time when young people become fertile (girls have menstruation, boys begin to produce sperm). In girls, puberty starts between 9 and 14 years old and ends at 14-18 years old. " For more information, see: A Guide to the Female Body. Minsk: "Potpourri", 2004. Thus, the average age of puberty for both boys and girls is 15 years.
‘Aurat for men - from the navel to the knees inclusive. Hanafi theologians write about this. According to the Shafi'i madhhab, the knees are not included in the ‘awrah area, although they should be at least partially covered. It goes without saying that here is mentioned the canonical minimum of the body area, which is subject to mandatory coverage for all believers. However, the person himself, taking into account the realities of his time, national, geographic, aesthetic preferences and elementary ethical requirements, independently decides what and how to wear in excess of the established minimum. In women, the ‘awrata area includes the whole body, except for the face and hands.
It would be appropriate to recall the following words of the Prophet Muhammad: “When you sleep, Satan ties three [witchcraft] knots on the back of any of you's heads. Through each of the knots, he inspires a person: "Sleep well, you have a long, long night ..." And if, upon waking up, a person remembers the Almighty, mentions Him, then the first knot is untied [and ceases to negatively influence]. When a person takes a bath, the second is untied. When he prays - the last one. After that, the person becomes lively, awakened with a good feeling in his soul. Otherwise - depressed and lazy. " See: Hadith from Abu Hurayrah; St. NS. al-Bukhari and Muslim. See: Nuzha al-muttakyn. Sharh riyad al-salihin. T. 2.P. 86, 87, hadith no. 1166.
There are several types of Sunnah prayer. This sunnah of two rak'yats and some others are the prayers that the Prophet performed constantly, very rarely he left them imperfect. Doing this is a compulsory sunnah for us. After the expiration of the time interval for performing one of the five prayers of the Sunnah Rakyats (unlike Farda), they are not recited, with the exception of two Rakyats of the morning prayer. If a person slept, he can re-read both the Sunnah Rakyats and the Farda Rakyats until the moment when the sun reaches its zenith. After the sun has shifted from the zenith, only two Farda rakiaats are re-read (replenished).
Fard refers to ritual norms, the fulfillment of which is strictly obligatory for every Muslim (five times prayer, fasting, etc.). If something was not done on time, then it must necessarily be replenished later, for non-fulfillment of the farda is a sin for which a person will be severely punished on the Day of Judgment.
Al-wasyilah is one of the degrees in Paradise.
This is the main point of intent. You need to know that it can be pronounced in any language. It can be said aloud, but the most important thing is the heart and soul attitude of the prayer, "the intention of the heart."
See, for example: Al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 volumes.Vol. 1.P. 683.
This sequence of movements is accepted in the Hanafi madhhab. According to the ritual of the Shafi'i madhhab, "takbir" is pronounced simultaneously with raising their hands (moreover, men, just like women, raise their hands to shoulder level). See, for example: Al-Shavkiani M. Neil al-Avtar. T. 2. P. 186, 187. A significant part of the scholars of the Shafi'i madhhab interpreted the Sunnah of the level of raising the hands of men in the same way as theologians of the Hanafi madhhab. See, for example: Al-Khatib al-Shirbiniy Sh. Mughni al-mukhtaj. T. 1.P. 300.
See: Amin M. (known as Ibn 'Abidin). Radd al-mukhtar. In 8 volumes, Beirut: al-Fikr, 1966.Vol. 1.P. 476.
According to the Shafi'i madhhab, it is advisable to lower your hands on your stomach between the chest and the navel in the region of the heart so that the palm of the right hand rests on the elbow or between the elbow and the wrist of the left hand. See, for example: Al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 t. T. 2. P. 873. For more details, see the theological study "Arrangement of hands in a standing position when performing prayer-namaz."
When praying, reading the appropriate formulas, it is preferable to move your lips, or rather, to use the corresponding organs of speech. Otherwise, a person may begin to confine himself to mental reading, in consciousness, but this is not enough.
According to Muslim commentators, the word "amin" means "Oh Lord, answer my prayer" or "May it be so."
According to the Shafi'i madhhab, the prayer, saying "Allahu Akbar", raises his hands to shoulder level, and then makes a bow in the waist. Returning to the previous position, he also raises his hands to shoulder level, saying: "sam''a llahu li meng khamideh." Theologians of the Hanafi madhhab do not consider this necessary. Both opinions are appropriately substantiated. Many scholars of the Shafi'i madhhab interpret "raising the hands to shoulder level" as "raising the hands so that the thumbs are at the level of the earlobes." See: Al-Khatib al-Shirbiniy Sh. Mughni al-mukhtaj. T. 1.P. 300.
Women press their elbows to the body and close their fingers.
The hadith from Abu Hurayrah, which says that "first the hands are lowered, and then the feet", is unreliable in its meaning. For more details see: Ibn Qayyim al-Jawzi. Zadul-maianad fi hadyi khair al-‘ibad [The provisions of eternity from the inheritance of the best of slaves (God)]. In 6 volumes. Beirut: ar-Risalya, 1992.Vol. 1.P. 222-231. See also: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 volumes.Vol. 2.P. 848, 849.
This is what the Hanafi theologians said, relying on the Sunnah of the Prophet. Scholars of the Shafi'i madhhab, based on the hadith from St. NS. Imam Abu Dawud, said that the hands fall to the ground at shoulder level. See: Al-Khatib al-Shirbiniy Sh. Mughni al-mukhtaj. T. 1.P. 330.
Qibla - direction to the Kaaba.
While in this position, the Shafi'is recite three times: "Rabbi gfir lii" ("O my Lord! Forgive me!").
Before getting up, the Shafi'is wait for a short pause in a sitting position. See: Al-Khatib al-Shirbiniy Sh. Mughni al-mukhtaj. T. 1.P. 332.
Among the Shafi'is, it is advisable at the beginning of each rak'yat to read to oneself "a'okuzu bil-lyakhi minash-shaitoni rajim".
The exception is that after the surah "al-Fatiha" it is advisable to read surah or ayahs different from those that were read in the first rak'yat.
The Shafi'is sit in the last sitting position before the final greeting, bringing the foot of their left foot under their right. Both positions are possible and correct from the point of view of the Sunnah.
Tugging with the index finger, as some do when reading tashahhud, or after completing it, is not correct. According to the Sunnah, taking into account the commentaries of theologians, it is more correct not to make unnecessary movements with the index finger. Hanafi theologians and Shafi'i theologians are of this opinion. In addition, some scholars believed that excessive movement of the index finger could disrupt the prayer, make it invalid. See: Al-Khatib al-Shirbiniy Sh. Mughni al-mukhtaj. T. 1. P. 334. For a detailed study on this topic, see: Sh. Alyautdinov. Everyone will see Hell. M., 2008.S. 152-159.
This form of "salavat" is the most correct and correct. See, for example: Al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 1.P. 721.
With this action, a Muslim greets two angels who are on his shoulders and fix all good deeds and sins.
See also the resource "Rubbing Your Face With Your Hands After Prayer-Dupicoya."
If you intend to perform a prayer, the time of which has expired, it is necessary to mention that it is performed with a delay - kadaen (Arabic), kaza (Turkic).
When making prayers with the Jamamayat (together with others), the Imam, pronouncing the words of intention, adds that he is performing the prayer with the people behind him. Those who stand behind the imam should stipulate that they are praying with him.
With the collective performance of obligatory prayers (fard), when the imam finishes reading the surah al-Fatiha, according to the Hanafi madhhab, the amin is pronounced silently, and according to the Shafi'i, aloud.
Women, if necessary (for example, not having time to join a common prayer led by a man) can make a collective prayer themselves. At the same time, one of them, leading the prayer, is located in the middle in the row of worshipers, stepping forward at the distance of a foot. All prayers are read to themselves. Reading aloud is undesirable (makrooh), but this does not in any way affect the reality of the prayer itself. See, for example: Al-Buti R. Mamaniyah an-nas. Mashurat wa fatava [Among people. Conversations and fatwas]. Damascus: al-Fikr, 1999.S. 42.
The Shafi'is, in contrast to the Hanafis, pronounce the words “bismill-layahi rrahmaani rrahiim” before the surah “al-Fatiha” aloud.
The throne (al-kursiy) is one of the greatest creations of the Almighty, the magnificence and dimensions unimaginable by the human mind indicate the endless greatness of its Creator, who created everything and everyone.
Ayat "al-Kursi" is a special ayat of the Holy Quran, which has not only a deep esoteric meaning, but also the power of mystical influence. It is consonant with the descriptions Old Testament: “He will not let your foot shake, He who keeps you will not slumber. He that keeps Israel awake and awake ”(Ps. 120: 3, 4); “Yours, O Lord, majesty, and might, and glory, and victory, and splendor, and all that is in heaven and on earth, is Yours; Yours, O Lord, is the kingdom, and you are above all, as the Sovereign ”(1 Chron. 29:11); “I declare from the beginning what will be at the end, and from ancient times what has not yet been done” (Isa. 46:10); “Thus says the Lord: heaven is my throne” (Isa. 66: 1). The above words of the ayah "al-Kursi" should not be interpreted in the literal sense, which sometimes causes controversy among Muslims. Allah cannot be limited by any space, does not need any "throne". In this verse in words that are understandable for human understanding, the Lord metaphorically speaks to people about Himself and His incomparability with any objects and essences of the world He created. V higher world, transcendental and eternal, not subject to human understanding, but contemplated by the will of the Lord by the prophet Muhammad during his Ascension, laws of a completely different order and properties operate, and all definitions have a qualitatively different dimension than in the earthly world.
Hadith from Hussein ibn ‘Ali; St. NS. at-Tabarani. See, for example: Al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 1.P. 802.
Hadith from Abu Umama; St. NS. Ibn Habban and an-Nasai. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 538, hadith no. 8926, sahih.
Both options are confirmed in the Sunnah of the Prophet. See, for example: Amin M. (known as Ibn ‘Abidin). Radd al-mukhtar. In 8 volumes. Beirut: al-Fikr, 1966.Vol. 1.P. 650, 651.
See, for example: Al-'Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Revelation by the Creator (for a person in the understanding of the new) through commentaries on the hadith code of al-Bukhari]: In 18 volumes. Beirut: al-Qutub al-'ilmiya, 2000, vol. 3, p. 426.
Hadith from Abu Hurayrah; St. NS. Ahmad, al-Bukhari, Muslim, al-Nasai, and others. See, for example: Al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi takrib sahih ibn habban [A noble deed in approaching (to the readers) the set of hadiths of Ibn Habban]: In 18 volumes. Beirut: ar-Risala, 1997, vol. 5, p. 467, hadith no. 2107, sahih.
See, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh: In 8 volumes. Vol. 1.P. 813.
See, for example: As-Sanmaniani M. Subul al-salam. T. 1.P. 276.
This is stated in the writings of al-Barraz, at-Tabarani, Ibn Abu Shayba and at-Tahawi. The hadiths of Ahmad, at-Tirmidhi and Ibn Maj mention the words of Abu Malik al-Ashja'i that his father prayed for the Prophet, then for Abu Bakr, 'Uthman and' Ali, and none of them read Qunut "In morning prayer. See: Al-Shavkiani M. Neil al-Avtar. T. 2. P. 360, hadith No. 862. Imam Ahmad also narrates Anas's words that "The Prophet (peace and blessings of Allaah be upon him) read Qunut for a month, after which he stopped." See, for example: Al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 volumes.Vol. 2.P. 1001.
See, for example: Al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 volumes.Vol. 1.P. 812.
See: V. Az-Zuhayli Al-Fiqh al-Islami wa adillatuh. In 11 volumes, vol. 2, p. 1005; al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 volumes. T. 1.P. 814; al-Khatib al-Shirbiniy Sh. Mughni al-mukhtaj. T. 1.S. 323-325.
Shafi'is and Hanbalis believe that in the event of global disasters, the du ‘Kunut’ can be recited in any namaz after bowing at the waist in the last rak'yat. The Hanafi theologians assert that this du''aman can be read only in those prayers in which the suras are recited aloud, and moreover, before bowing at the waist, as in the Vitr prayer. In accordance with the Sunnah of the Prophet Muhammad (may the Most High bless him and greet him), when pleading for salvation and preservation from evil and troubles, the palms are turned to the earth, and when asking for good - to the sky. See, for example: Al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 volumes.Vol. 1.P. 814.
See: Al-Khatib al-Shirbiniy Sh. Mughni al-mukhtaj. In 6 volumes.Vol. 1.P. 260, 261.
The hadiths about the time intervals during which it is forbidden to perform prayer-namaz, see in a separate chapter of this book.
After speaking the intention, standing in a row and performing the initial takbir with a show of hands.
Reading the adhan, for example, at home, refers only to the desired actions. For details, see the separate material on azan and ikamata.
Followers of the Shafi'i madhhab perform these four rak'yats two by two with a dividing greeting between them.
The theologians of the Shafi'i madhhab stipulated the desirability (sunnah) of a short form of salavat in this place of the prayer: “allaahumma salli‘ alia muhammad, ‘abdiqa wa rasuulik, an-nabiy al-ummiy”. For more details, see, for example: Al-Zuhaili V. Al-fiqh al-Islami wa adillatuh [Islamic law and its arguments]. In 11 volumes. Damascus: al-Fikr, 1997.Vol. 2.P. 900.
According to the Hanafi theologians, the four Rakyats of the Sunnah should be performed in succession in one prayer. They also consider that all four rak'yats are obligatory sunnah (muakkyada sunnah). Shafi'i theologians argue that it is necessary to perform two rak'yats each, since the first two are attributed to the Mu'akkyada Sunnah, and the next two - to the additional Sunnah (Sunnah Gayru Muakkyada). See, for example: Al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 2.S. 1081, 1083, 1057.
The recitation of the ikamata before the farda rak'yats of any of the obligatory prayers is desirable (sunnah).
In the case when the prayer is performed collectively, the imam adds to what has been said that he is performing the prayer with the people behind him, and they, in turn, must stipulate that they are praying with the imam.
Prayer times' 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 these will be the time of noon (Zuhr), and the last three will be the time of afternoon ('Asr) prayers. This form of calculation is approximate.
Reading the adhan and ikamata, for example, at home, is only one of the desired actions. For details, see the separate material on azan and ikamata.
The theologians of the Shafi'i madhhab stipulated the desirability (sunnah) of a short form of “salavat” in this place of the prayer: “allaahumma salli‘ alia muhammad, ‘abdiqa wa rasuulik, an-nabiy al-ummiy”. For more details, see, for example: Az-Zuhaili V. Al-fiqh al-Islami wa adillatuh. In 11 volumes.Vol. 2.P. 900.
If a man reads a prayer alone, then he can read both aloud and silently, but it is better to read aloud. If the person praying plays the role of an imam, then it is obligatory to read the prayer aloud. At the same time, the words "bismill-lyakhi rrahmani rahim", read before the surah "al-Fatiha", are pronounced aloud among the Shafi'is, and among the Hanafis - to themselves.
Hadith from Abu Hurayrah; St. NS. Imam Muslim. See, for example: An-Nawawi Ya. Riyad al-Salihin. P. 484, hadith no. 1418.
Introduction
Salat (prayer, namaz) is a pillar of religion. Doing it correctly, in accordance with the Sunnah, is the duty of every Muslim. Unfortunately, we often treat the fulfillment of this basic precept of religion carelessly, following our whims, caring little about praying in accordance with the order that came down to us from the Prophet.
That is why most of our prayers remain devoid of the blessings of the Sunnah, although fulfilling them according to all the rules will not require much time and labor from us. All that is required of us is a little effort and diligence. If we take a little time and attention to find out The right way prayer, and make it a habit, the time that we now spend on prayer will remain the same, but due to the fact that our prayers will be performed in accordance with the Sunnah, the blessings and rewards for them will be much greater than before ...
The noble companions, may Allah be pleased with them all, paid great attention to the fulfillment of each action of the prayer, while continuing to learn how to observe the Sunnah of the Prophet from each other. Due to this need, in this modest article, the methods of prayer practice according to the Sunnah are collected according to the Hanafi madhhab and the mistakes in performing prayer, which have become widespread in our time, are indicated. By the grace of Allah, the listeners found this work very useful. Some friends of mine wanted to make this article available in print, so that more people can take advantage of its advice. Thus, the purpose of this brief overview is to explain how to pray according to the Sunnah and put it into practice with due care. May Allah Almighty make this work useful for all of us and give us tawfiq in this.
By the Grace of Allah, there are a large number of books, large and small, which describe the performance of prayer. Therefore, the purpose of this work is not to provide an exhaustive description of prayer and its rules, we will focus only on a few important points that will help bring the form of prayer in line with the requirements of the Sunnah. Another purpose of this work is the need to warn against mistakes in prayer, which are widespread today. Insha'Allah, the brief advice given here will help bring our prayers in line with the Sunnah (at least appearance our prayers) so that the Muslim can humbly appear before the Lord.
Everything that was done (by me) was accomplished only with the help and support of Allah, with hope and trust in Him.
Muhammad Taqi Usmani
Before starting prayer:
You must be sure that all of the following is done as expected.
1. It is necessary to stand facing the qiblah.
2. You need to stand straight, your eyes should look at the place where you will bow down (sajda). Bending your neck and resting your chin on your chest is undesirable (makrooh). It is also wrong to assume this position when your chest is tilted. Stand straight so that your eyes are directed to the place where you bow down (sajda).
3. Pay attention to the location of your feet - they should also be directed towards the qibla (deflecting your feet to the right or left is also contrary to the Sunnah). Both feet should be turned towards the qiblah.
4. The gap between both feet should be small, about four fingers.
5. If you are doing namaz jama'at (collectively), you need to be sure that you are all in a straight line. Most The best way making a straight line is when each person places the ends of both heels at the very end of the prayer rug or on the line that is marked on the rug (which separates one part of the rug from the other).
6. When standing with jama'at, make sure that your hands are in close contact with those on your right and left, and that there are no gaps between you.
7. Leaving the ankles closed is unacceptable under any conditions. Obviously, the unacceptability of this during prayer is increasing. So make sure the clothes you are wearing are taller than your ankles.
8. Sleeves should be long enough to cover the entire arm. Only the hands can be left open. Some people pray with their sleeves rolled up. It is not right.
9. It is also blameworthy (makrooh) to pray in clothes that you would not wear in public.
When you start praying:
1. Make a niyat, or intention, in your heart - that you are going to do such and such a prayer. There is no need to say the words of intent out loud.
2. Raise your hands up to your ears so that your palms are facing the qibla, with the tips of your thumbs touching or parallel to your earlobes. The rest of the fingers are straight and pointing up. There are those (who, when making a prayer), turn their palms (more) towards the ears, and not towards the qibla. Some people practically cover their ears with their hands. Some make a kind of weak symbolic gesture without raising their hands completely to their ears. Some people grab part of the ear with their hand. All these actions are wrong and contrary to the Sunnah, so they must be abandoned.
3. Raising your hands in this way, say: "Allahu Akbar." Then, using your right thumb and pinky finger, wrap them around your left wrist and hold it that way. Then, you should position the three remaining fingers of your right hand (behind) of your left hand so that these three fingers are facing the elbow.
4. Place your hands slightly below your navel, positioning them as described above.
Standing:
1. If you perform your prayer alone or lead it as an imam, first of all, say du'a Sana; then Surah Al-Fatiha, then a few more suras. If you are following the Imam, you should only recite Du'a Sana and then stand silently listening carefully to the Imam's reading. If you do not hear the reading of the Imam, you should recite Surah Al-Fatiha mentally in your heart, but without moving your tongue.
2. When you recite (namaz) yourself, it will be better if you, while reading Al-Fatiha, will hold your breath at each verse and begin the next verse with a new sigh. Do not recite more than one verse in one breath. For example, hold your breath on (ayah): "Alhamduli Llyahi Rabbil-Aal'lamyin" - and then on: "Ar-Rahmani-r-Rahim" - and then on: "Maliki yaumid'din". Recite the entire Surah Al-Fatiha in this way. But it will not be a mistake if you recite more than one verse in one breath.
3. Do not move any part of your body unnecessarily. Stand still - the quieter the better. If you want to scratch or do something similar, use only one hand, but do not do it without a very serious need, using a minimum of time and effort.
4. Transferring the entire body weight to only one leg so that the other leg remains, as it were, in zero gravity, so that the body acquires a certain bend will be against the etiquette of prayer. Refrain from doing this. It is better to distribute body weight equally on both legs, or, if you still need to transfer the weight of the whole body to one leg, you need to do it in such a way that the other leg does not bend (does not represent a curved line).
5. If you feel the urge to yawn, try to refrain from it.
6. As you stand in prayer, fix your eyes on the place where you prostrate. Refrain from looking left, right, or straight ahead.
When you do a bow (hand '):
As you bend over for a bow (arm '), watch out for the following:
1. Tilt upper part body so that your neck and back are almost on the same level (represented one line). Do not lean above or below this level.
2. When making a hand, do not bend your neck so that your chin touches your chest, do not raise your neck above the level of your chest. Neck and rib cage should be on the same level.
3. Keep your feet straight in your hand. Do not place them with an inward or outward slope.
4. Place both of your hands on your knees so that the fingers of both hands are not interlocked. In other words, when you hold your right knee right hand and the left knee of the left, there should be a space between every two fingers
5. Keep your wrists and arms straight when standing in the bow. They should not bend or curl.
6. Remain in bow for at least the time during which you can calmly say: "Subhan Rabbial-Azim" three times.
7. When you are in the bow, eyes should be fixed on the feet.
8. Body weight should be distributed over both feet and both knees should be parallel to each other.
When you get out of the hand position:
1. When you rise from a hand 'position back to a standing position, make sure to stand straight without twisting or bending your body.
2. In this position, the eyes should also be directed to the place where you bow down (sajda).
3. Sometimes someone just pretends to stand up straight, instead of getting up completely and standing upright, sometimes someone starts to perform Sajdah without straightening up properly from the ruku position. In this case, it becomes obligatory for them to bow to the ground again. So try to refrain from doing it. If you are not sure that you have straightened up properly from the position of the hand, do not begin to bow to the ground (sajdah).
When you do sajda (bowing to the ground):
Remember the following rules when doing Sajdah:
1. First of all, bend your knees and stand (knees) on prayer rug so that the chest does not lean forward. The chest should be lowered when the knees are already on the floor.
2. Until your knees are on the floor, refrain from bending or dropping your upper body as much as possible. Carelessness about this special rule of prayer etiquette has become especially common today. Many people immediately tilt their breasts, starting to descend into sajdah. But the correct method is the one described above. If this (above) is not done for a good reason, this rule should not be neglected.
3. After you kneel down, you lower yourself onto your hands, then lower the tip of your nose, then your forehead.
In sajda (bow to earth):
1. While in prostration, hold your head between your two hands so that the tips of your thumbs are parallel to your earlobes.
2. In prostration, the fingers of both hands should remain pressed to each other, there should be no space between them.
3. The fingers should be directed towards the qiblah.
4. The elbows should remain raised off the floor. Placing your elbows on the floor is not correct.
5. Hands should be kept away from armpits and sides. Do not cover your sides and armpits with your elbows.
6. At the same time, do not keep your elbows too spread out in different directions, thus creating discomfort for those who are praying next to you.
7. Keep your thighs clear of your belly, keep your thighs and belly apart.
8. Throughout the entire bow, the tip of the nose should remain pressed to the floor.
9. Both feet should be upright on the floor, with the heels pointing up and the toes tucked in, flattened against the floor and pointing towards the qiblah. If someone cannot do this for some physiological reason, he should tuck his fingers as much as possible. Placing your toes parallel to the floor for no good reason is wrong.
10. Make sure that your feet do not come off the floor during the entire bow to the ground. Some people do Sajdah without holding one of their toes on the floor for a moment. In this case, their bow to the ground is considered unfulfilled, respectively, all prayer becomes invalid. Be very careful to refrain from making such a mistake.
11. It takes so much time to be in the position of sajd that one could calmly say "Subhan Rabbial-Aa'lya" three times. Lifting your head off the floor as soon as your forehead touches the ground is prohibited.
In between two bows to the ground:
1. Having risen from the first prostration, sit straight on your hips, calm and comfortable. Then perform the second bow to earth (sajdah). It is a sin to do the second prostration, without straightening, immediately after raising your head a little. If someone does (bowing to the ground) in this way, he will have to start prayer anew.
2. Bring your left leg under you (like the blade of a hockey stick). Place your right foot upright, with your toes facing the qibla. Some people pull both legs under them and sit on their heels. It is not right.
3. While you are sitting, both hands should rest on your hips, but your fingers should not go down (on the knees themselves), the tips of your fingers should only reach where the edge of the knee begins.
4. While you are sitting, your eyes should be fixed on your knees.
5. You should remain in the sitting position for as long as you can say "Subhanaallah" - at least once. If, while sitting (between two prostrations to the ground), say: "Allahumma gfirli varkhamni vasturni vahdini varzukni," it will be even better. But there is no need to do this during the fard namaz (obligatory prayer), it is better to do it when performing the nafil namaz (additional prayer).
The second bow to the ground and rise after it (rising after it):
1. Do the second prostration in the same order as the first - first place both hands on the floor, then the tip of the nose, then the forehead.
2. Full prostration should be the same as mentioned above in connection with the first prostration.
3. When you rise from the sajdah position, first raise your forehead from the floor, then the tip of your nose, then both hands, then your knees.
4. When lifting, it is better not to lean on the floor for support, however, if it is difficult to do so (it is difficult to get up without support) due to body weight, illness or old age, it is allowed to lean on the floor for support.
5. After you rise to the original position, say: "Bismillah" - before reading the sura "Al-Fatiha" at the beginning of each rak'at.
In the ka'da position (sitting between two rak'ats of prayer):
1. One should sit in the position (ka'da) in the same way as it was described above in the part where it was said about sitting between two bows to the earth.
2. When you come to the words: "Ashkhadu alla ilaha" - when reading (du'a) "At-tahiyat", you should raise your index finger with a pointing movement and lower it back when you say: "il-Allah".
3. The way of making the pointing movement: you make a circle, connecting the middle and thumbs, close your little finger and ring finger (the one next to it), then lift your index finger so that it is directed towards the qiblah. It should not be lifted straight up towards the sky.
4. Lowering the index finger, put it back, in the same position that it had before the start of the pointing movement.
When you turn (to pronounce salam):
1. When you turn to pronounce salam in both directions, you should turn your neck so that your cheek is visible to those who are sitting behind you.
2. When you turn to (recite) salam, your eyes should be on your shoulders.
3. Turning your neck to the right with the words: "As-salamu alaykum wa Rahmatu Allah" - have the intention to greet all the people and angels on the right. In the same way, when giving salaam to your left, have the intention to greet all the people and angels on your left.
The way of doing du'a
1. Raise your both arms up so that they are against your chest. Leave a small space between both hands. Do not keep your hands close to each other or keep them far apart.
2. During du'a, the inner side of the hands should be facing the face.
Namaz for women
The above method of performing prayer is for men. Namaz performed by women differs from that of men in some respects. Women should closely monitor the following:
1. Before starting prayer, women should make sure that their entire body, except for the face, hands and feet, is covered with clothing. Sometimes women pray with the hair on their heads open. Some leave their wrists open. Some people use a scarf so thin or small that they show the hanging locks of hair through it. If during prayer at least a quarter of any part of the body remains open for such a time, which is enough to say: "Subhan Rabbial-Azim" - three times, then such a prayer becomes invalid. However, if a smaller part of the body remains open, the prayer will be valid, but (on such a praying person) sin still remains.
2. For women, doing prayer in the room is better than doing it on the veranda, and doing it on the veranda is better than doing it in the courtyard.
3. At the beginning of prayer, women do not need to raise their hands to their ears, they just need to raise them to shoulder level. And hands should be raised inside a scarf or other blanket. Do not remove your hands from under the covers.
4. When women fold their arms across their chest, they should simply place the palm of their right hand over the end of their left hand. It is not necessary to fold your arms at the level of the navel, as men do.
5. In the bow (hand '), women do not have to fully align their backs, like men. Also, they should not bend as low as men.
6. In the position, men should wrap their fingers around their knees, women only need to put their hands on their knees so that the fingers are close to each other, that is, so that there is space between the fingers.
7. Women should not keep their legs completely straight; instead, they should bend their knees slightly forward.
8. In the hand 'position, men should keep their arms outstretched to the sides. Women, on the other hand, should press their hands to their sides.
9. Women should keep both legs close to each other. Both knees should be almost connected so that there is no distance between them.
10. When performing Sajdah, men should not lower their breasts until they put both knees on the floor. Women do not need to adhere to this method - they can immediately lower their breasts and begin to perform sajda.
11. Women should perform Sajdah so that the stomach is pressed against the thighs and the hands are pressed against the sides. In addition to this, they can place their feet on the floor, pointing them to the right side.
12. Men are not allowed to put their elbows on the floor during Sajdah. But women, on the other hand, must put their entire hand, including the elbows, on the floor.
13. During sitting between two sajdas and reading At-Tahiyat, women sit on their left thigh, pointing both legs to the right and leaving their left leg on the right lower leg.
14. Men are required to keep a close eye on the position of their fingers during hand ', and hold them together in sajdah, and then leave them as they are during the rest of the prayer, when they make no effort to connect or reveal them. But women are required to keep their fingers close to each other so that there is no free space between them. This should be done in the ruku position, in sajdah, between two sajdas and in ka'da.
15. It is makruh (undesirable) for women to perform the Jama'at namaz, praying alone (will) be preferable for them. However, if their male mahram (members of their family) perform namaz at home, there will be nothing wrong if the women also join them in the jama'at. But in this situation it is necessary that they stand exactly behind the men. Women should not stand next to men in the same row.
Some essential rules of conduct in a mosque
1. Entering the mosque, say the following du'a:
“BismIllahi you-salatu you-salamu ala Rasulullah. Allahumma aftahli abwaba rahmatik "
("I enter (here) with the name of Allah and a prayer of blessing to His Messenger. O Allah, open the doors of Your Mercy to me").
2. Immediately after entering the mosque, make the intention: "I will be in (state of) i'tikaf as long as I am in the mosque." Having done this, insha'Allah, one can hope for the spiritual benefit of i'tikafa (staying in a mosque).
3. When going inside the mosque, it is best to sit in the front row. In case the first rows are already occupied, sit down where you find free space. Walking over the necks of people is unacceptable.
4. One should not greet those who are already sitting in the mosque and are busy with dhikr (remembrance of Allah) or reading the Koran. However, if any of these people are not busy and are looking at you, it will not hurt if you greet them.
5. If you want to perform sunnah or nafil prayer in a mosque, choose a place where the least number of people can pass in front of you. Some people start their prayers in the back rows, while there is plenty of free space in front. Because of this, it becomes difficult for other people to walk between them in order to find a free space for themselves. Praying in this way is a sin in itself, and if someone passes in front of the person who is praying, then the sin of passing in front of the praying person also falls on the person who prays.
6. After entering the mosque, if you have some free time before starting the prayer, then, before sitting down, perform two rak'ata (prayers) with the intention of tahiyya al-masjid. This is a very commendable deed. If you do not have time before prayer, you can combine the intention for Tahiyya al-Masjid with the intention for Sunnat Namaz. If you do not have time, even to perform Sunnat Namaz, and the Jama'at has already gathered (ready for prayer), this intention can be attached to the intention for Fard Namaz.
7. While you are in the mosque, keep doing dhikr. It is especially helpful to say the following words:
"SubhanaAllah wal-hamduLLilahi wa la ilaha il-Allah wa Allahu Akbar"
("Most Pure Allah, all praise be to Allah, there is no God but Allah, Allah is Great").
8. Do not allow yourself to be drawn into unnecessary conversations while you are (in the mosque), which may distract you from worship and prayer or dhikr (remembrance of Allah).
9. If the jam'at is already ready (has already gathered) for prayer, fill in the first rows first. If there is free space in the front rows, it is not allowed to stand in the back rows.
10. When the imam takes his place in the minbar to deliver the Friday khutba (sermon), it is not allowed to talk, greet someone or answer the greeting until the end of the prayer. However, if someone starts talking during this time, it is also not allowed to ask him to remain silent.
11. During the sermon (khutba), sit as you sit in qada (during namaz). Some people sit like this only in the first part of the khutbah, and then put their hands differently (take them off their hips) in the second part. This behavior is wrong. One should sit with hands on hips during both parts of the sermon.
12. Refrain from anything that can spread dirt or odor around the mosque or harm someone.
13. When you see that someone is doing something wrong, ask him not to do it, calmly and gently. It is unacceptable to openly insult him, reproach him, quarrel with him.
"Every soul will taste death"
(Ali Imran 3/185).
“Death will overtake you, wherever you are,
even if you are in the erected towers "
(an-Nisa 4/78).
"Say: The death from which you flee,
Will overtake you, after which you will return to
To the one who knows the innermost and the obvious. And He will tell you what you did "
(al-Jumua 62/8).
“Everyone on it (earth) is mortal. Only eternal
the face of your Lord possessing
greatness and generosity "
(ar-Rahman 55 / 26-27).
Preparation for burial
If the signs of the soul's exit from the mortal body are evident, then those who are nearby need to:
Lay the deceased on his right side, facing towards the Qiblah. It is also possible to lay the deceased on his back, with his feet towards the Qiblah, slightly raising his head.
In case of certain difficulties, you can leave the deceased in the position and direction that is most optimal for him;
Lower the eyelids of the deceased and pray for him, asking the Almighty to raise him to the level of the righteous, forgiveness of his sins and illumination of his grave;
Knead the joints so that they do not harden;
Putting something on your stomach to prevent bloating;
Tighten the jaw with a bandage so that it does not hang down;
Cover the body of the deceased.
It is desirable that all this be done by one of the close relatives, who will treat this carefully and with due respect.
The expenses connected with the preparation of the funeral must be taken from the inheritance left by him. If there is none, then the material expenses are covered by those who provided him financially during his lifetime. If this is not the case, then it will be directed at state bodies or individual possessing Muslims. The husband bears the costs of burying his wife.
Preparation for burial should be as fast as possible. Prophet Muhammad (peace and blessings of Allaah be upon him) emphasized:
"It is unacceptable to keep the corpse of a Muslim in the family circle [deliberately delay its preparation for burial and the burial itself]"(hadith from al-Husayn ibn Wahwah; St. H. Abu Dawud).
Among the three things that cannot be delayed, the Prophet Muhammad called the burial of the deceased in compliance with the necessary procedures. At the same time, scientists note that it is necessary to hurry only when there are obvious signs of death, so as not to bury by mistake someone who has lost consciousness, is in a coma or fell into lethargy.
Some theologians stipulate the desirability of reading the Holy Quran over the body of the deceased before the beginning of his ablution. At the same time, others talk about the undesirability of this. It would be more prudent to read Holy Quran until the supposedly final exit of the soul. If, for example, Surah “Yasin” was read over a dying person and before the completion of the reading the body has already let go of the soul, then we can stop at this.
Washing the body of the deceased
Washing the deceased is mandatory (fard kifaya) for those who prepare him for burial.
If there are none, then for any Muslim.
When one of the Muslims, being on Mount ‘Arafa next to the Prophet, fell from a camel and, being under his hooves, died, the Prophet exclaimed: "Wash him with water and cider and wrap him in his clothes [ihram was used as a shroud]"(Al-Bukhari M. Sahih al-Bukhari. Vol. 1, p. 378, hadith No. 1265-1268).
The washing of the deceased is performed by a person of the same sex with him. In an extreme case, a wife can wash her husband's body, and a husband cannot wash his wife's body because after the death of her husband, a woman waits for the iddah period during which she has no right to marry, which gives her the right to wash her husband's body when a woman dies. The nikah between her and her husband is interrupted, so the husband has no right to wash his wife's body, since there is no waiting period of iddah for men.
Under a certain set of circumstances, the deceased may be among Muslim women (in the absence of a wife), in this case it is allowed for him to be washed and buried by a specially trained kafir man, but only Muslim women read namaz to him. The above situation is repeated for a deceased woman (only with the opposite effect). If a Muslim woman dies among Muslim men, a specially trained female kafir can wash her, and the men recite namaz and perform burial.
It is necessary that the person who will wash the body of the deceased knows the sequence of this ritual and is reliable from the point of view of non-disclosure of certain flaws that can be seen on the body of the deceased and were hidden by him during his lifetime.
An associate of the Prophet Muhammad Ibn ‘Umar said: "Let it be reliable people wash your dead"(Ibn Majah M. Sunan [Code of Hadiths]: In 2 volumes [b. M.]: Ar-Rayan li at-turas, [b. G.], Vol. 1, p. 469, hadith No. 1461; Ibn Qudama M. Al-Mughni.Vol. 3, p. 371).
The Prophet Muhammad himself said : "Whoever bathes the deceased and hides his flaws, he will be forgiven by God forty times."(Nuzha al-muttakyn. Sharh riyad al-salihin. Vol. 1, p. 615, hadith No. 928, "sahih").
Good and positive things can and should be said about the external state of the deceased. The Prophet urged: "Speak of the good qualities of the deceased and refrain from [mentioning] their shortcomings."(At-Tirmizi M. Sunan at-tirmidhi [The Code of Hadiths of Imam at-Tirmizi]. Beirut: Ibn Hazm, 2002, p. 317, hadith no. 1020).
Desirable (mustahab) for the one who was washing:
Do not wash the deceased in the open;
Do not invite anyone to be present, except for an assistant, if there is a need for that;
Fill the room with a fragrant smell;
Do not look at the exposed parts of the body of the deceased, except when forced to;
Do not touch the body of the deceased, except through a rag. You can put on gloves and wash the body of the deceased with a sponge;
Wash yourself completely (complete ablution, ghusl) after washing the body of the deceased.
The sequence of washing the body of the deceased, taking into account all the subtleties:
1. Put the body, naked and covered from the waist to the knees, on the board;
2. You can cover the face of the deceased or the deceased with a towel or some kind of cloth;
3. It is advisable to put the deceased on his back, with his feet towards the Qiblah, slightly raising his head;
4. Raise the body and run your hand from top to bottom along the abdomen to remove food debris from the intestines and then rinse the released with copious amounts of water;
5. To wash those parts of the body that are washed during the performance of small ablution (wudu '), with the exception of rinsing the mouth and rinsing the nose. As for the mouth and nose, they can be wiped better with a wet cloth. Penetration of water inside is highly undesirable;
6. Wash the scalp with some fragrant detergent;
7. Turn the deceased on the left side and wash the right side with soapy water until the water starts flowing from the left side of the body;
8. Turn to the right side and also wash the left side of the body from shoulders to toes until the water begins to drain;
9. Then turn the body again and pour it over the third time;
10. Wipe the body with a dry towel and apply a fragrant oil or liquid on the head, beard, forehead, nose, hands, knees and feet;
11. Nails and hair should not be cut, undesirable. It is better to rinse the remaining dirt under the nails;
12. Hands are placed along the body.
After that, the body begins to be wrapped in a shroud.
At the same time, it is necessary to know the obligatory minimum (fard) of the ritual of washing the body of the deceased, in case of lack of water, haste or lack of awareness of the intricacies of this process: once wash or pour water over the entire body of the deceased, having previously washed off the released impurities. Without this minimum, it is unacceptable to bury the body of the deceased. If the body was buried without washing, then it is, if possible, unearthed and washed.
What to do when there is no water to wash the body of the deceased, or when the state of the body does not allow washing it with water?
In such cases, the performance of tayammum is allowed.
The order of making tayammum:
Start with the words "bismilli-lyakhi rrahmani rahim";
Pronounce the intention of having ritual purity for the deceased;
Lightly strike the surface of the ground (sand, stone) with your palms. Dust and what contains it is possible;
Rub the face of the deceased once with your palms;
Hit the ground again;
Wipe once first right, then left hands up to the elbow inclusive
Savan (Kafyan)
The minimum shroud is when the cloth covers the entire body of the deceased in one layer. The best, in accordance with the legend of the Prophet Muhammad (peace and blessings of Allah be upon him), is: three panels for men and five for women. Better if they will white and impregnated with incense.
Shroud of men: first of all, the widest panel (lifafa) is spread. Then another one (isar) is laid on top of it, with which you can completely wrap the body from the crown of the head to the soles of the feet. Then the deceased is dressed in a shirt made of white linen, which covers him from shoulders to feet, and the body is laid on spread fabrics (lifafa and izar). First, cover it with an upper fabric (isar), so that the part of the fabric to the left of it remains under the one to the right of it. Then it is wrapped in a spacious and final (lifafa). Canonically, it is permissible to limit ourselves to only two fabrics - lifafa and izar. The words of Abu Bakr are narrated: "Wash these two clothes of mine, and let them be a shroud for me."(Majuddin A. Al-Ikhtiyar li ta'o'lil al-mukhtar. Vol. 1, part 1, p. 93). It is permissible to be limited to one panel (lifafa) only in forced situations.
Shroud of women: first of all, the widest panel (lifafa) is spread. Then another one (isar) is laid on top of it, with which you can completely wrap the body from the crown of the head to the soles of the feet. The deceased is then dressed in a white linen shirt that can cover her from shoulders to feet. The hair of the deceased is braided in two pigtails and lowered on both sides to the chest, over the shirt. After that, a scarf (khimar) is tied to cover the scalp and neck. Then, over the shirt, the body is tied with another piece of fabric in the chest area and laid on spread sheets (lifafa and izar). First, as in men, they cover with an upper cloth (isar), so that the part of the tissue to the left of the deceased remains under the one to the right. Then it is wrapped in a spacious and final (lifafa).
Canonically, it is allowed to limit oneself to two panels (lifafa and izar) and a scarf (khimar).
Shroud of the child: if the child is over seven years old, then his shroud is like the shroud of adults. In the case when he is under seven, he is wrapped in two main panels.
The shroud of both men and women is bandaged so that the body is not exposed. The end of the shroud at the feet can be tied, directing towards the head, and at the head - directing towards the legs. When the deceased has already been laid in the grave, the knots must be loosened.
How to carry a stretcher
After wrapping in a kafan, the deceased is placed on a stretcher.
According to Hanafi scholars, the stretcher should be carried by four people on four sides.
Hanafi scholars in this matter adhere to the words ‘Abdullah b. Mas'uda, who said that it is preferable when the ottoman is carried from 4 sides. In addition, it is known that Ibn ‘Umar (may Allah be pleased with him) was among the four porters and changed places with them. This way of carrying the ottoman guarantees that the body does not fall during the transfer, and it will be easier for the carriers, and they will be able to replace each other. It is also condemned to carry the body of the deceased on the back or transport animals on the back. The order of carrying the stretcher is established as follows: the one who stands in front of the left side puts the stretcher on the right shoulder, and the one standing behind him does the same. And the one who stands in front on the right side puts the stretcher on the left shoulder, and the one behind him does the same. This was mentioned in the book Al-Jami 'al-Sagir.
If a child is buried, it is better if it is carried by men, and it is condemned to put his stretcher on the animal, since the child is respected and honored, just like an adult. Respect and reverence turns out to be carrying it in your arms, and transporting the body on animals is like transporting things, which is neglect, and this is condemned (makruh).
Abu Hanifa (may Allah have mercy on him) believes that a deceased infant can be carried on a stretcher, which the carriers put on their shoulders in turn.
It is better to carry the stretcher quickly - as the Prophet instructed, peace be upon him: “Hurry to bury the deceased; if he was pious, by this you grant him goodness, and if he was a sinner and he was destined to be in hell, then let him be away from us "(Al-Bukhari).
You need to walk quickly, but not run, this is stated in the hadith quoted from the words of Ibn Mas' ud (may Allah be pleased with him): “We asked the Prophet, peace be upon him, about the pace at which the dead man should be carried. He replied that in any case you can't run fast. "
You need to carry the deceased head first, because the head is one of the noblest parts of the body. Hanafi scholars are of the opinion that those who see them off should go behind the stretcher. Hanafi scholars adhere to the words of the Prophet, may peace be upon him, as quoted by Ibn Mas'ud: "They follow the stretcher, and not vice versa, and there is no one who could walk in front of them."(Abu Dawud; Ibn Majah). There is also evidence that the Prophet (peace be upon him) walked behind a stretcher with the body of Sa'and b. Mu''aza. Mu'ammar b. Taus quoted his father's words that the Messenger of Allah, peace be upon him, at the funeral always followed a stretcher.
Ibn Mas''ud believes that following the stretcher with the body of the deceased is better than walking in front of them. Seeing a stretcher with the body of the deceased, people walking after them remember the meaning and inevitability of death. It is reported that the Prophet (peace be upon him) allowed the mourners to go in front of the ottoman only if there were too many people. Abu Bakr and ‘Umar did the same. The proof is the words of ‘Abd ar-Rahman b. Aba Laili: “Once I was walking with‘ Ali behind the couch, and Abu Bakr and ‘Umar were walking in front of her. And I asked, ‘Ali: Why are Abu Bakr and‘ Umar going in front? ’. "Ali replied that they were going ahead so as not to crowd and disturb the people following her."
It is allowed in a certain situation to go for a stretcher, but out of respect for the deceased, it is better to go on foot. It is reproved to ride in front of a stretcher, as well as to follow with fire. Once the Prophet, peace be upon him, was walking behind a stretcher and saw a woman with a censer in her hand, and he abruptly stopped these actions. Abu Hurayrah (may Allah be pleased with him) said: "Do not carry a censer with me, because it reminds of punishment, and therefore you should not carry it behind the body of the deceased."(Malik). And here is what Ibrahim al-Nakhamani said: “It is reproached to see off your dead with fire; Christians and Jews do this, therefore it is condemned (makruh) to be like them ".
Anyone who follows the stretcher with the body of the deceased must not leave the burial place without reading the namaz, since the purpose of following the deceased is precisely janaza namaz. Women should not see off the deceased, since the Prophet, peace be upon him, forbade them to do this, saying: "Come back, for you will not receive a reward for this"(Ibn Majah).
You should get up when carrying a stretcher with a deceased, only if you want to join the funeral procession.
The Prophet, peace be upon him, forbade singing and sobbing when parting with the deceased (At-Tahavi).
The Muslim rite of burial of the deceased obliges everyone who sees off to be restrained in expressing grief. It is known that the Prophet, peace be upon him, wept when his son Ibrahim died, and said: “The eyes are shedding tears, the heart is humbled, and there is no need to say what makes Allah angry. Truly, Ibrahim, we mourn for you "(Al-Bukhari; Muslim).
During the funeral, you cannot raise your voice, and even better, keep silence. Kais b. ‘Ubada said: "The Companions of the Prophet, peace be upon him, condemned raising their voices on three occasions: during a battle, during Janazi and when doing dhikr, since this is an imitation of Jews and Christians."
People following the stretcher, out of respect for the deceased, should not sit down before the couch is placed on the ground or the body of the deceased is lowered into the grave. The deceased is laid with his face facing the Kaaba, and then Janaza Namaz is recited.
Janaza prayer for the deceased
To whom is janaza prayer read?
Janaza namaz is read to every Muslim (man and woman) in any of his social status, a child who died after birth, a child who died during childbirth, if he showed signs of life for some time. Namaz is not read to a stillborn child, an oppressor (bugat), a robber (kutta ‘at-tarik), an infidel (kafir), even if they died on Muslim land.
Janaza namaz is not read, according to Hanafi scholars, if the body of the deceased is in the distance (gayb), since in this case the following situation is not excluded: if the deceased is in the east, and the praying person turns towards the Kaaba, it is possible that the deceased will be behind their back; if they turn with prayer towards the deceased, then the Kaaba will be behind them. Both positions are unacceptable during Janaz prayer.
If someone did not read the Janaza prayer with everyone and did not read the prayer a second time, this is not considered a sin. But if the Janaza prayer was recited a second time, then it is equated to an optional additional prayer (nafil) and is not provided for by the legalized canon of the Janaza prayer (the fard has already been performed).
According to Hanafi scholars, Janaza prayer is not read to certain categories of people, even if they profess Islam:
1. Troublers, who with arms opposed the Caliph and were killed in a military uprising. In this matter, scholars adhere to the point of view of the fourth righteous caliph, 'Ali, who did not allow the inhabitants of Nahravan to be washed and read Janaza-namaz to them, explaining his decision as follows: “No, they are our brothers, but they opposed us. Therefore, this neglect will serve as a lesson to others. " And none of the present companions of the Prophet, peace be upon him, objected to him, and this can be considered their unanimous agreement, the decision of ijma. If they were caught, brought to justice and then executed, then they are washed and a funeral prayer is performed over them.
2. Robbers and robbers. If they die during the capture, then they are not washed and the funeral prayer is not performed over them. If - as a result of capture and trial, then they wash and perform a funeral prayer over them.
The murderer of one of his parents also deserves to be humiliated in the form of the imam's refusal to wash him and perform a funeral prayer over him if he was executed in court for his crime. If he died a natural death, then we wash and the funeral prayer is performed.
Namaz is recited to the deceased only once. Re-reading is possible in the case when the prayer was recited by strangers, without the permission of the awali (a government official, local imam, close relatives, guardians). Hanafi scholars adhere to the hadith, which says that the Prophet, peace be upon him, recited namaz to the deceased, and when finished, ‘Umar and the people with him came to recite the namaz again. And the Prophet, peace be upon him, said to them: "Janaza-namaz for the deceased is not repeated, but do him du'amaz and ask Allah's forgiveness for him." It was also cited that Ibn ‘Abbas and Ibn’ Umar (may Allah be pleased with them) missed the Janaza prayer, and when they came, they did only dum ’and asked for forgiveness for the deceased. ‘Abdullah b. Salam (may Allah be pleased with him) missed the Janaza-namaz ‘Umar (may Allah be pleased with him) and when he came, he said: "You outstripped me with namaz, but do not overtake me with du'ami." This is evidenced by the following tradition that our ummah preserved until today: Namaz is not re-read to the Prophet, peace be upon him, as well as to the righteous caliphs and companions (may Allah be pleased with them). If the repeated recitation of namaz were allowed, then no Muslim would refuse it, especially from the Janaz-namaz to the Messenger of Allah, peace be upon him, because his body is not subject to decay, and he remains in the grave exactly the same as he was buried ... But since the duty (fard) has already been fulfilled, there is no need to repeat it, since it is fard-kifaya. Therefore, if someone did not read namaz with everyone and did not begin to read it a second time, then there is no sin in this. And if the prayer was nevertheless recited a second time, then, as already indicated, it is considered an additional prayer (nafil), and the namaz-nafil is not established in the Janaza rite (there is no legal justification).
The sequence for performing Janaz Namaz:
The Imam stands in the direction of the Kaaba, perpendicular to the body of the deceased man or woman, at the level of the chest, heart;
Four takbir are recited in succession. The hands are raised to ear level only with the first takbir. After each takbir, the worshiper puts his hands on his stomach just below the navel.
1. Niyat (intention): “I intend to perform a funeral prayer for the deceased lying before me”;
2. The first takbir with raising the hands. After speaking the takbir and placing his hands on his stomach right below the navel, the prayer says:
“Subhaanakya allaahumma va bihamdik, va tabaaraka-smuk, va taikalaya Jadduk, va ilyahe gairuk”;
3. Second takbir. Having recited the second takbir, the prayer reads "Salavat";
4. Third takbeer. After him, a prayer is pronounced for the deceased:
“Allaahumma-gfir lyahu varhamkh, va 'aafikhi va'fu'anh, va akrim nuzlyakhu va vassi' mudhalyakhu, vagsylhu bil-ma'i vas-salji wal-barad, va nakkyhi minal-hataya kyamya yunakka-dansavbulina abul-ab ... Wa abdilhu daran hayran min daarikh, wa akhlyan hayran min ahlikh, wa adhylhul-jannata va kyhi fitnatal-kabri va ‘azaban-naar”.
This is followed by a du'amiya prayer for all living and dead Muslims:
“Allaahumma-gfir li hayinaa va mayitinaa va shaakhidinaa va gaibinaa, va sagiirinaa va kyabiirinaa, va zakyarinaa wa unsaanaa, allaahumma man ahyaytahu minnaa fa ahyihi 'alal-islam, wa mannaahafavafaytahu alal-islam, wa mannaahafavafaytaahu al lya tudylyanaa ba'dah ".
If the deceased is a child or a mentally ill person, then only the following words are spoken: "Allaahuma-j '‘ alhu lanaa faraton wa zuhran shafimiyan ‘mushaffan’ ”.
5. Having recited the fourth takbir, as well as the second and third without raising his hands, the prayer, with the words of greeting "al-salayamu 'alaykum wa rahmatullaah", first turns his head to the right side, looking at his shoulder, and then, repeating the words of greeting, - in left.
This is where the funeral Janaza prayer ends.
When deciding who has the right to read Janaza-namaz, most often in everyday practice, preference is given to the local imam.
Funeral
The funeral of a deceased person is a mandatory action (fard kifaya) that people inherited from the time of Adam (peace be upon him), and it is a sin on the one who neglects this.
Preparing the grave
According to the Hanafi madhhab, making a lateral notch (lyahd) in the grave from the side of the qibla is Sunnah. Imam ash-Shafi'khi considers it a sunnah if the excavation is made in the middle of the grave (shaqq). In this al-Shafi'khi relies on the fact that the inhabitants of Medina dig graves in the shape of a shakk. Hanafi scholars rely on the words of the Prophet, peace be upon him : "A grave with a lyakhd for us, and with a shakk for others"(Abu Daud, at-Tirmidhi, an-Nasa'i).
And in another rivayat it is said: "A grave with a lyakhd for us, and with a shakk for the people of the Book."
It is narrated that when the Prophet, peace be upon him, died, people disagreed on whether to make a lahd or shaqq in the Prophet's grave. At that time, one of the companions of the Prophet, peace be upon him, Abu Talha al-Ansari, was making alahd in the grave, and another companion was Abu ‘Ubaydah b. al-Jarrah is a shakk. Then a person was sent to each of them, and ‘Abbas b. ‘Abd al-Muttalib pleaded:“ O Allah! Choose the best of these two for Your Prophet! " The first of the people sent found Abu Talha, the second did not find Abu ‘Ubaydah. “The prayer of‘ Abbas was always accepted by the Lord, and this time it was heard ”(Ibn Majah, al-Bayhaqi).
The inhabitants of Medina made graves in the shape of shakkas, because the ground in this area was very loose. For the same reason, the inhabitants of Bukhara dug shakk-shaped graves. When a lahd is made in a grave, it is covered with unburned clay bricks and reeds, for when the Prophet was buried, peace be upon him, the lahd was covered with unbaked clay bricks and bundles of reeds. The following instruction of the Prophet Muhammad, peace be upon him, is also transmitted. One day he saw a hole in the grave and, taking a brick, handed it to the gravedigger, saying: "Close the hole with this, truly Allah loves a master who does his job well." It is reported that Sao'id b. al-‘As said: "Cover my grave with unburned bricks and reeds, as was done in the grave of the Prophet (peace be upon him), as well as in the graves of Abu Bakr and‘ Umar (may Allah be pleased with them). " All this is necessary so that the earth does not fall on the deceased. Based on the words of Ibrahim an-Nakha'mi, it is condemned to cover the lahd with baked bricks and boards. This is based on the counsel of the Prophet, peace be upon him, who taught that graves should not be like buildings. Fired bricks and boards are used in construction for beauty, and the dead no longer need it. Although according to Abu Bakr Muhammad b. al-Fadla from Bukhara, it is possible to use fired bricks. In addition, he recommends covering the lyahd with boards and burying the dead in coffins (they can also be made of iron). This is necessary if the land in the burial sites is loose.
Burial method
According to the Hanafi madhhab, you need to lower the body of the deceased into the grave from the side of the qibla, and then put it in the lahd. Hanafi scholars are based on the fact that the Prophet, peace be upon him, during the funeral of Abu Dujan, lowered his body into the grave from the side of the qibla. It is also quoted from Ibn ‘Abbas (may Allah be pleased with him) that they did the same during the funeral of the Messenger of Allah, peace be upon him.
According to our madhhab, it is a sunnah so that an odd number of people descend into the grave. It is reproached if among those descending into the grave there is an unfaithful person, even if he is a relative of the deceased. To bury the deceased according to the Sunnah, only Muslims need to go down to the grave.
When the body is lowered into the grave and when it is placed in the lahd, they say "Bismillahi wa‘ ala millyati Rasulillahi. "
It is forbidden to bury two or more people in the same grave. This is a tradition inherited from Adam (peace be upon him) to the present day. But in extreme situations, the Shari'a permits this, then the most revered of the dead is the first to descend into the grave, and obstacles of earth are made between all the bodies. It is reported that the Prophet, peace be upon him, ordered to bury in one grave two or three soldiers who died during the battle at Mount Uhud. He said: "First put down the one who knows more from the Koran." If a man and a woman are buried together, then the body of a man is placed in the grave closer to the qibla. When a man, woman, boy, girl and hermaphrodite are buried, they are laid in the following sequence: man, boy, hermaphrodite, woman, girl.
During the funeral, the stretcher with the woman's body must be covered with a blanket. It is reported that at the funeral of Fatima (may Allah be pleased with her), the stretcher with her body was covered with a veil. The veil will be able to cover the ‘awrat of a woman in the event that the kafan for any reason opens up. For the same reason, it is necessary that the woman's body is placed in the grave by her closest relative. But if there are no relatives, then a stranger can also do this, so there is no need to call women for help.
According to the Hanafi madhhab, a stretcher with a man's body is not covered. Hanafi scholars are based on the fact that ‘Ali (may Allah be pleased with him), having seen how the body of a man is covered with a veil during the funeral, took off the veil and said:“ He is a man! ”. In another rivayat his words are quoted: "Do not compare him to women."
According to the Hanafi madhhab, an elevation is made over the grave, but not in the form of a rectangle, but in an arc-like manner. Making the grave rectangular is condemned, since the people of the Scripture (Christians and Jews) do this. The height of the elevation above the grave should be equal to one span or slightly higher. It is reproached to put stone slabs on graves. Abu Hanifa condemns any construction and designation over the grave. Abu Yusuf also condemns any inscriptions on the grave. Al-Karkhi mentioned those cited by Jabir b. ‘Abdullahom the words of the Prophet, peace be upon him: "Do not put stone slabs on the graves, do not build anything over them, do not sit on it and do not make any inscriptions."(Muslim). After all, all this is done for the sake of external beauty, and the deceased no longer needs it (besides, this is a useless waste of money). It is possible to sprinkle (pour) water on the grave, as this compacts the earth, although Abu Yusuf does not agree with this. In addition, Abu Hanifa condemns tamping the grave, sitting or sleeping on it, etc. In this he relies on the prohibition of the Messenger of Allah, peace be upon him, to sit on the graves (Muslim). Abu Hanifa forbids reciting prayer over the grave. It is reported that the Prophet (peace be upon him) forbade prayer over the grave. In addition, one should not recite namaz for the deceased in the cemetery between the graves. The ‘Ali and Ibn‘ Abbas (may Allah be pleased with them) are of the same opinion. But if the Janaza prayer was nevertheless recited in the cemetery, it is considered perfect, since there is evidence that they performed the Janaza prayer ‘Aishe and Umm Salam among the graves in the al-Baqi cemetery’. The Imam was then Abu Hurayrah, and among those present was Ibn ‘Umar (may Allah be pleased with them).
Burial (daphne) in taboo (coffins or boxes)
Burying in a coffin is a custom among Christians, so Muslim theologians allow Muslims to be buried in a coffin only if absolutely necessary (‘uzr).
Hanafi scholars do not see anything reprehensible in burying the deceased in an iron or stone coffin, but on condition of extreme necessity (where there is loose, moist earth, or for someone who is buried at sea).
Visiting cemeteries (ziyarat al-kubur)
According to Islamic teachings, the soul (rukh) of a person does not die with the death of the body, it is ready for a report, explanation and understanding of speech (words when asked in the grave). Most scientists believe that both the soul and the body of the deceased receive punishment or mercy (reward, heavenly pleasures), and that the soul remains tormented or peaceful after separation from the body, sometimes the soul comes into contact with the body and also receives punishment or reward (mercy). Some scholars say that only the body receives punishment or mercy, not the soul. There are statements that the deceased is subject to the affairs of his family and friends. It is also reported that the deceased sees and knows what is happening in his home, and he rejoices if these are good deeds, and suffers if these are vicious deeds. The deceased senses visiting him on the Friday before sunrise. He receives benefit if he came with good, and suffers if with evil intentions, so it says in the book "Kashshaf al-kanna‘ ".
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