“North Caucasian University Center for Islamic Education and Science Institute of Theology and International Relations named after A.I. Mamma-dibira ar-Rochi Shafi'i fiqh...»

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North Caucasian University Center

Islamic Education and Science

Institute of Theology and International Relations

them. Mamma-dibira ar-Rochi

Shafi'i

Canons of Religious Practice

Purification, prayer, obligatory alms,

post, pilgrimage

(taharat, salat, zakat, siyam, hajj)

Makhachkala - 2010

Editor-in-Chief: Sadikov Maksud Ibnugajarovich.

Canonical editor: Magomedov Abdula-Magomed Magomedovich

Editor: Omarov Magomedrasul Magomedovich

Editorial team:

Ramazanov Kuramukhammad Askhadovich, Mutailov Magdi Magomedovich, Manguev Magomed Dibirovich. Akhmedov Kamaludin Magomedovich, Isaev Akhmed Magomedrasulovich, Gamzatov Magomed-Ganapi Akumovich, Gamzatov Zainula Magomedovich, Magomedov Magomed Zagidbekovich, Magomedov Yahya Shakhrudinovich, Ramazanov Magomedarip Kuramagomedovich.

SH 30 Shafi'i Fiqh. Canons of religious practice: purification, prayer, obligatory almsgiving, fasting, pilgrimage (taharat, salat, zakat, siyam, hajj). - Makhachkala: 2010. - 400 p.

Series "Educational and educational-methodical literature for institutions of secondary Islamic vocational education."

The book on the canons of religious practice according to one of the four theological and legal schools (madhhabs) in Islam ash-Shafiyya - includes a description of the basic concepts of Islam, such as purification (taharat), prayer (salat), obligatory almsgiving (zakat), fasting (siyam), pilgrimage (hajj). An explanation is given of the obligatory (fard), desirable (sunnat), reprehensible (karahat), ethical (adab) norms of all the described actions.

Approved by the Expert Council of the Spiritual Administration of Muslims of Dagestan.

Responsible expert Magomedov Abdula-Magomed Magomedovich UDC 29 LBC 86.38 © SANAVPO "North Caucasus University Center for Islamic Education and Science", 2010 Fiqh: definition of the concept The word "fiqh" in Arabic means "understanding, insight, knowledge" and is used in most cases when it comes to Sharia and the foundations of the faith. The adjective "faqih" is translated as "knowing, understanding", and in a narrower sense - "a connoisseur of the foundations and institutions of Sharia." The verb “faqiha” means “to understand something well”, and “fakuha” means “to become a faqih”.

Ibn Hajar al-'Asqalani (may Allah have mercy on him) said: “Fakuha” is said when understanding is an innate property of a person; “faqaha” is when a person understands something before others, and “faqiha” is when he understood something.

Muslims use the word fiqh as a technical term with two meanings:

1. Fiqh is the knowledge of Sharia decisions related to the actions and words of a person. Establishment (ahkam - singular hukm) means any commandments and prohibitions to which Allah Almighty has given the force of law for people in order to regulate their private and public life. An example is the regulations regarding prayer, obligatory zakat, relationships between people, family relationships, etc.

2. In addition, fiqh refers to the establishment of the Shariah as such. At first, “fiqh” was the name given to the knowledge about the Shariah institutions, and then these institutions themselves began to be called so. This is what was meant when a person said: "I studied fiqh." Thus, fiqh is defined as a set of practical provisions of Shariah.

Sheikh al-Fasi, may Allah have mercy on him, said: “Religion is a set of institutions that have the force of law, and Sharia is the Koran and Sunnah. As for fiqh, it is the science of all this. Obviously, from the very beginning, Shariah was understood as a way, and fiqh as reasoning with the aim of understanding, clarifying and interpreting the Shafi fiqh of Shariah. Therefore, fiqh cannot be something separate from Sharia or be outside of it, for it exists only by virtue of the existence of Sharia.”

Thus, fiqh and sharia are two sides of the same phenomenon, which is confirmed by numerous indications of the Koran and Sunnah. These instructions clarify the dignity of fiqh and show that fiqh is a science that allows one to comprehend the Shariah rules related to the performance of certain duties that were assigned to us by Allah I through the Qur'an and the Sunnah of the Prophet r.

Allah Almighty said (meaning): “And all the believers should not go out (on a campaign). It would be better if a part (of people) from each of their groups would come out, (and the rest) would strive to comprehend religion and exhort people when they return to them, so that they beware (evil) ”(Quran, 9: 122). Under the comprehension of religion means understanding the meaning of religious institutions associated with the imposition of certain duties on people, which is the Islamic Sharia.

It is reported that Mu'awiya b. Abu Sufyan, may Allah be pleased with him, said: “I heard the Prophet r say: “Allah leads to an understanding of the religion of the one whom He wishes good. Verily, I only distribute, but Allah bestows. (Remember that) until the command of Allah (the Day of Resurrection) comes, whoever opposes (members of) this community will never harm them if they follow the commands of Allah ”(al-Bukhari, Muslim).

Ibn Hajar (may Allah have mercy on him) said: “This hadeeth serves as an indication that a person who does not strive to understand religion, in other words, who does not study the foundations of Islam and related practical issues, is deprived of good.” Abu Ya'la cites a weak but correct version of the hadith narrated by Mu'awiya, which reports that the Prophet, r, also said: "... and Allah will not take care of the one who does not strive to comprehend the religion ". All this clearly indicates the superiority of the Ulama over other people and the superiority of knowledge about religion over other types of knowledge.

Ibn Mas'ud (may Allah be pleased with him) reported:

“I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “May Allah please the person who hears something from us and conveys it (to another exactly) as he heard it,

4 The canons of religious practice, after all, it may happen that the one to whom (something) is handed over will learn (it) better than the one who heard (said directly). (This hadith is quoted by at-Tirmidhi, who said: “A good authentic hadith.”) It is reported that during the farewell pilgrimage, the Prophet, r, said: “Let those present inform the absent one about this, because it may turn out that the one to whom my words) will learn them better than the one who heard them (with his own ears) ”(al-Bukhari).

It is narrated from the words of Abu Musa al-Ash'ari, may Allah be pleased with him, that the Messenger of Allah r said: “Verily, the guidance and knowledge with which Allah sent me (to people) is like rain falling on the earth. Part of this land was fertile, it absorbed water, and many different plants and grass grew on it. (Another part) of it was dense, it retained (on itself) water, and Allah turned it for the benefit of people who began to use this water for drinking, water livestock with it and use it for irrigation. (Rain) also fell on another part of the earth, which was a plain, which did not retain water and on which nothing grew. (These parts of the earth) are like those people who comprehended the religion of Allah, benefited from what Allah sent me with, acquired knowledge themselves and passed it on (to others), as well as those who did not turn to it themselves and did not accept the guidance of Allah with whom I was (sent) to the people ”(al-Bukhari, Muslim).

Al-Qurtubi (may Allah have mercy on him) said: “The Prophet compared the religion that he brought with rain that fell on everyone when people needed it. This was the state of the people before the beginning of his prophetic mission, but the religious sciences revive the dead heart, just as rain revives the dead earth. He further compared those who listen to him to different types of earth on which rain falls.

Some of them know, act and pass on knowledge to others. Such a person is like the good earth, which not only absorbed water and benefited itself, but also gave life to plants, which benefited others.

The other collects knowledge without using it or seeking to understand what he has collected, but imparting the knowledge to others. This person is like the earth on which the water used by people is collected, and about such the Prophet r said: “May Allah please the person who heard my words and conveyed it (to another exactly) as he heard it.” Still others listen to what they are taught, but do not remember and do not apply it and do not pass the knowledge on to others.

Imams engaged in ijtihad An important role in the history of Muslim thought was played by the great Ulama, who extracted from the Qur'an and the Sunnah the Sharia provisions necessary for people in all their affairs, and offered the Muslims a perfect legal system that satisfied all their needs.

Among these 'Ulims, major faqihs also appeared, who worked out the principles for extracting rulings. Together, these rules are called the science of the foundations of fiqh. The faqihs steadfastly adhered to the principles they formulated, thanks to which the norms of fiqh, extracted from the Koran and the Sunnah, clearly harmonized with each other and differed only in perfection.

There were many such imams, but the opinions of most of them were not recorded in writing and therefore have not reached us. Those whose judgments were written down and put into practice became known as the four Imams. They are the imams Abu Hanifa an-Nu'man bin Thabit (d. 10 AH/767), Malik bin Anas (d. 179 AH/767).

/79), Muhammad bin Idris ash-Shafi'i (d. 204 AH/632) and Ahmad bin Hanbal ash-Shaibani (d. 241 AH/8).

Their students began to record and preserve the judgments of these imams, explaining what served as arguments in favor of their judgments, for which they wrote many works. Over time, the wealth of fiqh grew through the efforts of large Ulama who replaced each other over the centuries, and in the end, the Muslim community became the owner of the largest treasury of law.

Islamic fiqh is the law of Allah I, observing which, we worship Allah I. The imams of ijtihad made efforts to extract from the Koran and Sunnah the establishment of the religion of Allah I and His Sharia. While doing this, they did what was assigned to them by Allah I, who said (meaning): “Allah does not impose on a person

6 The canons of religious practice are nothing but what he can do” (Quran, 2:286). Allah Almighty also said (meaning): “Allah does not burden anyone (more than what) He has given him” (Quran, 65:7).

Sheikh of the faqihs of his time, Muhammad Bakhit al-Muti'i, may Allah have mercy on him, said: “Each of these rulings is either taken from one of four sources: the Koran, the Sunnah, the unanimous decision of the Ulama (ijma') and judgment by analogy (qiyas) or correctly deduced by ijtihad.

Such an establishment is the establishment of Allah r, His Shariah and the guidance of the Prophet Muhammad r, which Allah Almighty ordered us to follow. The fact is that if the judgment of any mujtahid is based on one of the above four sources, it should be considered as the establishment of Allah r both for himself and for his followers, as indicated by the words of Allah r (meaning): "... so ask the people of the Book if you yourself do not know” (Quran, 16:43).

It should be noted that a person who will seriously study the various madhabs of fiqh will see that in terms of the foundations and many branches they occupy the same positions, and differences of opinion concern only some branches. This is one of the salient features and virtues of Shari'ah and indicates its breadth, versatility and flexibility, so that Sharia can meet the various needs of the law at any time and in any place.

The fact that representatives of different madhhabs have different understandings of certain instructions of the Sharia and derive different practical regulations from them does not mean that Allah I did not impose on us the obligation to fulfill some of these regulations. An indication of this is the hadith, which reports that ‘Abdullah b. ‘Umar, may Allah be pleased with them both, said: “When the Prophet returned (to Medina) after the battle at the ditch, he said to us: “Let everyone perform the afternoon prayer only at the (dwellings) of Bani Qurayza!”.

Some of the Companions caught the time of the afternoon prayer on their way, and then some said: “We will not pray until we get there,” while others said: “No, let us pray (here), because this is not what he wanted from us!” And then the Prophet was told about this, and he did not reprimand any of them ”(al-Bukhari).

7 Shafi'i fiqh As-Suhayli and other faqihs pointed out that this hadith contains an indication of one of the principles of fiqh, according to which one should not blame either the one who understands any ayah or hadith literally, or the one who extracts something special from it. In addition, it contains an indication that all mujtahids are right, among whom there are disagreements on branches of fiqh, and every mujtahid is right if the conclusion made by him through ijtihad corresponds to one of the possible interpretations. Many believed that on any issue that is directly indicated in the Qur'an or the Sunnah, only one opinion can be correct. Many others believed that this was true in cases where there were no direct instructions. This opinion was held by ash-Shafi'i, and al-Ash'ari believed that every mujtahid is right and that the establishment of Allah Almighty corresponds to the opinion of a mujtahid.

The Prophet did not like being asked many questions, wishing that the verses and hadiths were of a general nature, and the Ulama of this community could easily extract the necessary establishments from them. That is why, according to Abu Hurairah, may Allah be pleased with him. The Messenger of Allah r said: Spare me (from asking about what) I (did not speak) with you. Indeed, those who lived before you were ruined by many questions and disagreement (of these people) with their prophets, (and therefore) when I forbid you something, avoid it, and when I command you something, make of it what you can ”(al -Bukhari, Muslim).

In the version of this hadith given by Imam Muslim, it is reported that once during a sermon, the Prophet r said: “O people!

Allah obligated you to perform Hajj, so do it! One person asked: "Every year, the Messenger of Allah r?" There was no answer. But after this man repeated his question three times, the Messenger of Allah r said: “If I answer in the affirmative, it will become obligatory, but you will not be able to do it!” And then he said: “Spare me (from asking about what) I (did not speak) with you. Indeed, those who lived before you were ruined by many questions and disagreement (of these people) with their prophets, (and therefore) when I command you to do something, make what you can out of it, and when I forbid you to do something, avoid it.

Ad-Darakutni gives another version of this hadith, which says: “And after the verse was sent down, which says (meaning):“ O those who believe! Do not ask about (such) things that will grieve you if they are revealed to you ... ”(Quran, 5:101) - Prophet r

8 The Canons of Religious Practice said: “Indeed, Allah Almighty has assigned certain duties (on people), so do not neglect them! and set (certain) boundaries - so do not transgress them! and forbade (certain) things - so do not violate (these prohibitions)! and kept silent about (some) things out of His mercy to you, and not out of forgetfulness - so do not look for them!

The imams of ijtihad and the Ulama who came to replace them did their best to explain the Shariah and extract them from the Holy Quran and the Sunnah of the Prophet r. They achieved the best possible results in the knowledge of the institutions of their religion, and the treasury of fiqh that these people left behind is one of the pride of the Muslim community. Sheikh Mustafa al-Zarqa said: “Within this system, many legal interpretations (madhabs) arose, four of which are the most famous and exist to this day. We are talking about the Hanafi, Maliki, Shafi and Hanbali madhhabs, the differences between which are not of a religious (aqida), but of a legal nature, which contributed to the development of the theoretical and legislative base of Islamic fiqh.

It should be noted that the statements of some modern Muslim authors calling for the separation of fiqh from sharia are untenable and dangerous.

The failure of these appeals is due to the use of incorrect arguments by these people. They argue that fiqh is the activity of the Ulama, their ijtihad and their judgments, while the number of Shariah institutions includes everything that Allah I obligated us to fulfill through the Qur'an and the Sunnah of the Prophet r, since Allah Almighty I obliges us to worship Him through the institutions Sharia, and not through the statements and judgments of the Ulama.

However, people who use this argument overlook the fact that in their statements and judgments, the Ulama relied on extracts from the Qur'an and the Sunnah. The above statements and judgments belong to the Ulama in the sense that they extracted them from the Qur'an and the Sunnah, but at the same time they are the establishments of the religion of Allah Almighty and His Shariah, the implementation of which He entrusted to us, for Allah Almighty said (meaning): " ... so ask the people of the Book if you do not know” (Quran, 21:7). Allah Almighty also said (meaning): “And it is not right for all the believers to come out (in

9 Shafi'i fiqh campaign). It would be better if a part (of people) from each of their groups would come forward, (and the rest) would strive to comprehend religion and exhort people when they return to them, so that they beware (evil) ”

(Quran, 9:122).

It must be clarified that understanding the verses of the Qur'an and the hadiths of the Prophet and extracting rulings from them is a science that only those who specialize in this field can master well. The science associated with comprehension is different from the science of transmission, and therefore memorizing the Qur'an and Sunnah is not enough to know the decrees of Almighty Allah. In the hadiths that we cited earlier, it is indicated that memorization is different from understanding and extracting.

Let us consider the words of Ali b. Abu Talib, may Allah be pleased with him, who shared memory and understanding. Abu Juhaifa (may Allah be pleased with him) reported: “(Once) I asked Ali, may Allah be pleased with him: ‘(Do you know) anything about revelations other than those contained in the Book of Allah?” (Ali) replied: “No, by Him Who breaks grains and creates souls, I know nothing about it, but we have the understanding of the Qur'an given by Allah to man (and we have what is written) on this sheet. “I asked: “What (is written) on this sheet?” He said: “(What should be paid) aql for blood, release captives and not kill a Muslim for an infidel” (al-Bukhari, Muslim).

Understanding is more than speaking, and memorizing what has been said does not eliminate the need for understanding.

Fiqh is an understanding that serves as a path for us to the knowledge of the provisions of the Shariah of Allah Almighty, which are contained in the Qur'an and the Sunnah. The fuqahs involved in ijtihad were skilled because they specialized in this science, but we should share their opinions, since this is the religion of Allah Almighty and His Sharia and this is the best that we can do, and Allah I does not impose on us that which we are unable to.

People who believe that in our time representatives of the Muslim community can extract something better from the Koran and the Sunnah than those provisions contained in the legislative base of fiqh passed down by Muslims from generation to generation in past centuries are mistaken and mistaken.

This is due to a number of reasons, including:

a) the imams of ijtihad were not as much time separated from the sending down of the Qur'an as the current Ulama, and therefore they understood better

10 The canons of religious practice in the instructions of the Shariah, understood them more correctly and had a better command of the Arabic language;

b) the treasury of fiqh was collected not only by the labors of the imams, but also by the efforts of the Ulama who replaced each other, for whom the aforementioned imams paved the way. However, each new generation made a contribution to this treasury of legislation, thanks to which it grew to such a size that it was able to satisfy all the needs of the Muslim community in all matters of its life;

c) the legislative base of fiqh, based on harmonious principles, played the role of a link between its foundations and branches. The Alims steadily followed these principles at all times, and each generation brought something of its own to the treasury of fiqh, which made it even more perfect. However, this became possible only because, like their predecessors, they never deviated from the above principles.

Modern Ulama can also contribute to the treasury of fiqh if they adhere to these principles, thanks to which the Muslim community will benefit from the efforts of the Ulama of the past and present, and the legal framework of fiqh will expand and be able to cover all new realities.

11 Imam ash-Shafi'i biography Imam ash-Shafi'i - Abu Abdullah Muhammad ibn Idris ibn Abbas ibn Uthman ibn Shafi ibn Saib ibn Ubayd ibn Abuyazid ibn Hisham ibn Abdul Mutalib ibn Abdu Manaf (the grandfather of the Prophet r) - was born in Gazza in the 10th year of the Hijri. When he was 2 years old, his mother, Fatima, went to live in Mecca, where he grew up and began his studies. When ash-Shafi'i was 7 years old, he memorized the Koran, and at 10 he knew the book of hadiths of Imam Malik "Muwata" by heart.

As a child, Imam ash-Shafi'i attended the lessons of the great Ulama and wrote down their words. He received great knowledge from Muslim ibn Khalid, the mufti of Mecca, who allowed him to issue fatwas as early as 1 year old.

When Imam al-Shafi'i was 13 years old, seeking to gain more and more knowledge, he went to Medina to Imam Malik. It is reported from Rabia ibn Suleiman that ash-Shafi'i said: “I approached Imam Malik and said that I want to hear Muwatah from you. To which he replied: "Find someone who will read it to you." I asked him, if it would not be difficult, to listen to my reading. He said, "Find someone who will read it for you." I repeated my request. Then he said, "Read!" Hearing my reading, he asked me to read more. He was so amazed by my eloquence and expressiveness of reading that I read this book to the end by heart in front of him.

It is said that Imam ash-Shafi'i did not leave anything unlearned from the knowledge and works of Imam Malik. He also studied with other Ulama of Medina. Imam al-Shafi'i did not leave Medina until Imam Malik died, after which he went to Baghdad, where he lived for two years. The Alims of Baghdad, seeing his knowledge, gathered around him. Many of them, leaving their former madhhabs, became his followers. There he passed the decisions of the Sharia according to the word "kadim".

Then he returned to Mecca, where he stayed for a while, and then went to Baghdad. From there, Imam ash-Shafi'i went to Misr (Egypt), where he announced a set of decisions according to the word "jadid". Cause

12 The canons of religious practice were served by new, previously unheard hadiths that came to him when he was in Egypt.

From Rabia ibn Suleiman it is reported that Imam al-Shafi'i sat in a circle after performing the morning prayer. The first to sit next to him were the students of the Koran. When the sun rose, they left, and students of hadith, their interpretation and meaning, came in their place. When the sun rose, those who wanted to discuss, ask additional questions, repeat came. When the time of zuha came, students of the Arabic language, grammar, versification came and stayed, studying and gaining knowledge until the dinner prayer.

Imam Ahmad ibn Hanbal said that he did not see anyone who would be more knowledgeable in the Book of the Almighty, like this Quraish (Imam ash-Shafi'i).

It is said that Imam al-Shafi'i reread the entire Quran once every day, and in the month of Ramadan he recited the Quran 60 times, i.e.

2 times a day and all this in prayer.

Hasan al-Karabulsiyyah narrates: “I spent more than one night with Imam AshShafi'i. His prayer took one third of the night, and in one rakah he read about 0 ayahs, and sometimes 100. Each time, reading an ayah about mercy, he asked for it for himself and for all those who believed. If he read the verse about the punishment and torment of the Day of Judgment, then he asked for protection for himself and all believers. It was as if hope and fear were united.”

Imam ash-Shafi'i used to say: “I haven't eaten enough since I was sixteen years old.

satiety weighs down the body, hardens the heart, darkens the mind, induces sleep and weakens a person for worship ... I did not swear by the name of Allah under any circumstances. Thus, he observed etiquette in relation to the name of Allah Almighty. He said that he did not leave the sunnat of bathing on Friday day either at home or on the road. When one time Imam al-Shafi'i was asked a question, he remained silent, and when he was asked: "Will you not answer, may Allah have mercy on you?" He replied: "No, until I find out what is more useful - in my silence or in my answer."

Imam al-Shafi'i said: "He who disputes that he can unite love for the world and for its Creator in his heart, he is a deceiver."

Imam al-Shafi'i used to say that he would like people to get knowledge from him and benefit from it, but at the same time not ascribe anything to him. Saying this, he wanted to cleanse his heart of the desire to attract views to himself, leaving in it only the intention for the sake of Allah.

13 Shafi'i fiqh Imam al-Shafi'i also said: “I did not discuss with anyone, wishing that the one who discusses with me would make a mistake. I have never talked to anyone, except for the purpose of achieving the success of the interlocutor, so that this directs him to the right path, helps him and is for him the protection and patronage of Allah Almighty. I did not speak to anyone paying attention to Allah clarifying the truth in my language or his language. If I brought the truth or an argument to someone and he accepted it from me, then I was imbued with respect for him and faith in his love for the truth. And whoever unreasonably disputed the correctness of me and importunately brought arguments in defense, he fell in my eyes and I left him.

These are the signs indicating his intention through knowledge and discussion to do everything for the sake of Allah I.

It is reported from Ahmad ibn Yahya that one day Imam al-Shafi'i, leaving the market where they sell lamps, came across a man who denigrated the name of a learned alim. Imam ash-Shafiee, turning to his disciples, said: “Keep your ears from hearing obscenities, just as you protect your tongues from their pronunciation. Verily, the hearer is the partner of the speaker. A bad person looks at the most disgusting thing in his heart and tries to pour it into your hearts. If the word of foul language is thrown back to him, then the one who reflected it will rejoice just as the one who uttered it would be upset ... If you are afraid of self-love in your deeds, then think, whose contentment are you looking for? what reward do you want? what punishment do you fear? for what well-being do you thank (you lift up the pike) and what trials and troubles do you remember? And if you think about one of these things, then your deeds will decrease in your eyes ... Whoever does not protect his nafs, his knowledge will not benefit him ... Whoever submits to Allah in accordance with the knowledge available, he will comprehend their perfect essence.

Imam al-Shafi’i was asked: “When does a person become an alim?” “If he thoroughly masters the science of religion and turns to the rest of the sciences, and then carefully considers everything that was missed by him, then he will become a scientist,” he replied.

Always and at all times, God-fearing scientists, who know about the obvious, recognized the dignity and advantage of scientists who have knowledge of the hidden, and the owners of “ilmu laduniya” (special knowledge put by Almighty Allah into the hearts of his righteous slaves).

Imam al-Shafi'i, Imam Ahmad and the Ulama of his time, such as Sufyanu Savri, an-Nawawi, Izu bnu Abdusalam, Zakarya al-Ansari,

14 Canons of Religious Practice Ibn Hajar Haytami and other great scholars visited the righteous servants of Allah I from among the Awliya, entered into their spiritual upbringing.

Imam al-Ghazali in "Ihya" writes that Imam ash-Shafi'i visited Shaybana al-Rai and stood in front of him, as a student stands in front of a teacher, and asked him what to do, how to act in his deeds. Imam AshShafi'i was asked: "Why is a person like you asking questions to this Bedouin?" He replied: “Truly, this man was fortunate to get from knowledge what we missed.”

Imam Ahmad and Yahya ibn Mu'in visited Ma'ruf al-Kurhi and asked him for answers to certain questions. But how could it be otherwise, because when the Messenger of Allah r was asked what we should do if we come across something that is not written in either the Qur'an or the Sunnah, he replied: “Ask the righteous people and submit it for discussion (shura) between them" (at-Tabarani).

That is why they say: “Scientists of explicit knowledge are an adornment of the earth and the earthly world, and scientists of hidden knowledge are an adornment of heaven and the invisible world (Malakut).”

Abdullah ibn Muhammad al-Balawi said: “We were sitting, I and Umar ibn Nabbata, remembering the righteous servants of God and ascetics, and Umar told me that he had not seen anyone more pious and eloquent than Muhammad ibn Idris al-Shafi’i, may Allah be pleased with him” . Imam Ahmad ibn Hanbal said: “For forty years now I have not performed a single prayer in which I would not ask Allah to bless ash-Shafi’i, may He have mercy on him.” Because of the many dua of Imam Ahmad for Imam al-Shafi'i, the son of Imam Ahmad asked him: "What kind of person was Imam ash-Shafi'i, what do you ask for him in every prayer?" Ahmad ibn Hanbal answered him like this: "O my son, ash-Shafi'i, may Allah have mercy on him, was like the sun for this world and well-being for people." Imam Ahmad also said: “No one touched the inkwell without being obliged to show gratitude to Imam al-Shafi’i.”

Yahya ibn Said said: “For forty years now I have not performed a prayer in which I would not ask Allah to bless ash-Shafi’i for all the deeds that the Almighty granted him, and assistance in strictly adhering to this knowledge.”

Imam al-Muzani, one of the disciples of Imam ash-Shafi'i, said that when the death of Imam al-Shafi'i approached, I went to him and asked him how he felt. He said: “I feel like leaving this world and friends (disciples and followers), from the horn of death on-

1 Shafi'i fiqh drink for those who drink and go to Allah Almighty. And I don’t know where my soul will go – to Heaven or Hell.”

It is reported from Rabia ibn Suleiman that Imam ash-Shafi'i died on Friday night after the night prayer on the last day of the month of Rajab, and he was buried the next day (on Friday after the afternoon prayer) in 204 Hijri in Egypt, in the area of ​​Karafat.

The madh-hab of Imam ash-Shafi'i has spread all over the world. The Ulama were united in the opinion that his knowledge, piety, asceticism, fidelity, justice, generosity, greatness, honor and reliability prevailed over all Ulama of his time and subsequent times.

In the hadith of the Prophet r it is said that there will be an alim from the clan of the Quraysh, who will fill the whole earth with his knowledge. Imam Ahmad and other Ulama said that this hadeeth speaks of Imam al-Shafi'i, because there was no other Ulama among the Quraysh, whose knowledge spread throughout the earth and who is followed by millions of Muslims.

–  –  –

The word "taharat" in the literal sense means the absence of dirt, i.e., everything that defiles (for example, najasat). In another sense, it is freedom from shortcomings and sins. "Tathir" means "purification".

In Sharia, the word "taharat" is used to denote the absence of what is denoted by the terms "hadas" and "habas". The word "hadas" (defilement) refers to everything that prevents the reality of everything that needs taharat (for example, prayer). There is a difference between a large "hadas" (janaba) and a small "hadas", which requires, respectively, a full (ghusl) and a small (wuzu) ablution. The word "habas" (dirt) refers to everything that according to Shariah is considered defiling (for example, urine, feces, etc.).

Importance of purity in Islam

Islam pays great attention to the personal hygiene of a person. Sharia orders to perform ablution several times daily; swim before visiting the Islamic Majlis; every Friday; cleanse, keep clean the body, clothes and place of prayer; cut nails;

17 Shafi'i fiqh to brush one's teeth; shave off hair from some places on the body. Islam encourages brushing your teeth and removing the smell of sweat. Purity is the key to prayer. Allah Almighty said (meaning): “O you who believe! When you start praying, wash your faces, hands up to the elbows and wipe your heads, and (wash) your feet up to the ankles, and if you are defiled, then cleanse yourself (completely) ”(Quran 5: 6). The Prophet r said: “Cleanliness is the key to prayer, the beginning of which (prayer) is takbir, and the end is taslim” (Ahmad, Abu Dawood, at-Tirmizi).

Purity is an attribute of faith. The hadith says that purity is half of faith and purity is built on faith (iman). External purity is a sign of the purity of human nature and indicates the decency of a person.

The Prophet r said: "Ten things are natural: cutting your nails, growing a beard, using a toothpick, rinsing your nose with water, trimming your mustache, rinsing your knuckles, plucking underarm hair, shaving your pubic hair, and using water for washing." Muss ab bin Shayba (one of the narrators of this hadeeth) said: “And I forgot about the tenth thing, but perhaps it was about rinsing the mouth” (Muslim).

About purity

It is said that purity is half of faith and it is built on faith (iman). After desecrating the body, Islam obliges to bathe.

According to Sharia, the term "taharat" means "purity", in which it is allowed to perform prayer. In order to be cleansed of impurities, to perform a full and small ablution, water must retain its original natural qualities. This water is called "moun mutlak"

For example, if a pure thing, say, saffron, is added to water, and after that it is not called water, then such water is not suitable for purification. It cannot remove impurity and perform a small or full ablution. If the water has changed its smell from what has been standing for a long time, or clay, algae, etc. have mixed with it, then this water is clean. It can also be used for cleansing. It is disgraceful to use very hot and very cold water for ablution.

The water used to wash the obligatory parts of the body is pure, but not purifying.

18 Book about cleanliness. Kitabul taharat If the water with which a full or small ablution was performed reaches a volume of 2 kullat, then it is considered clean and can be reused. Kullat is a measure of the volume of water among the Arabs. (2 kullat are 216 liters. According to the size of the kullat in a cube-shaped vessel, the sides of which are 60 cm, and in a round vessel 120 cm long and 48 cm wide).

Water that has reached a volume of 2 kullats is not polluted if impurities get into it, provided that its properties such as color, taste or smell have not changed. But if the water (in 2 kulyats - 216 liters), which has changed its properties due to the ingress of sewage into it, is purified by itself or mixed with other water and those properties disappear, then all the water will be clean. If the properties of evil spirits are changed, for example: smell - with musk, color - with saffron, taste - with vinegar, then the water (2 kullats) will not be clean either. This is explained by the fact that doubts remain about whether the circumstances that caused the change in the initial properties of water are still preserved in it or not.

Also, this water is not purified if clay or lime is mixed with it. And this is the same explanation, i.e., doubt.

If a large volume of dirty water is added to clean water in a small volume and the volume reaches two kullats, then all water is purified, if the color, smell or taste is not changed.

When mosquitoes, flies, fleas, i.e. those creatures in whose veins no blood flows and they drown in it, get into the liquid, it will not become contaminated, if its property does not change from their large number. If it changes, then the water will be unsuitable for cleanliness.

From getting sewage into the water, which is difficult to see, the water is not polluted. These are splashes of urine or najas that a fly can bring on its paws, etc. It can pollute the water in large quantities, with a small amount it is forgiven, i.e. they make ‘afwa.

If there are no changes in running water (for example, a stream), then this water is considered clean and can be used, even if it is less than 216 liters. If the color, smell or taste of water has changed with a clean or dirty additive, then even with a volume of 2 kullats, the water becomes unusable.

It is allowed to use clean jugs or other utensils, except those made of gold and silver. These products are a sin to use. It is also sinful to use gold or silver plates, spoons, forks, toothpicks, needles, mirrors,

19 Shafi'i fiqh and other accessories. It is sinful for women and for men equally. Not using, keeping at home is also sinful.

If the product is covered with gold or silver, and if, when kept on fire, gold or silver separates from it, then such an product is sinful to use.

A jug of precious yacht can be used, that is, it is allowed. If a large patch of silver is put on the product for decoration, or if it is larger than necessary, then such a product is sinful to use and store as a jewel. If the patch is placed as needed and does not look like a decoration, then you can use such dishes.

If a small patch is placed for decoration and a large one if necessary, then you can use it, but this is reprehensible. Likewise, if a silver nipple is placed on a jug. All this is forbidden to be made of gold.

Ablution violation

Ablution is violated by four actions:

1) when something (except sperm) comes out of the genital tract and anus;

2) loss of consciousness: sleep, fainting, insanity, intoxication, etc. (if a person falls asleep, sitting on his heel, which can prevent the release of gases, etc., then in this case, ablution is not violated);

3) contact of the skin of the body of two persons of the opposite sex (approximately at the age of 6–7 years or more). When the body of the deceased is touched by the above category of people, ablution is violated in the living, and not in the dead.

When the skin of those who, according to Sharia, cannot be married, comes into contact, it is not violated. The condition of marriage is here regarded as a ban on marriage forever. For example, upon contact with the skin of the sister of the wife, the ablution of both is violated, since in the event of a divorce from the wife, it is allowed to marry her sister. If you touch with nails, hair, teeth or bare bones, wudu is not violated;

4) when touching the genitals with the palm of your hand, whether it be your own or others, or a baby. Touching the genitals

20 The Book of Purity. Kitabul taharat of an animal, even if put inside, does not violate ablution. If you touch the genitals of a deceased person or an amputated, dried-up genital organ, even if the hand is dry, the ablution is definitely violated.

It is sinful for someone whose ablution is broken to perform prayer, tawaf (seven times around the Kaaba), touch the Koran, its sheets, and also the case in which the Koran is stored. If the verses of the Holy Quran are written on a tablet, then it is sinful to touch or carry them. If it is carried like luggage, placed among other things, then it is possible, with the intention that you are carrying things, and not the Koran itself, but touching it again is sinful. If the Quran is written together with tafsir (interpretation) and tafsir is more than the Quran, then it can be touched and carried. If the suras are written on money or as a talisman (sabab), then it is allowed to wear, but it is disgraceful to have it with you when visiting the restroom. Children who are able to distinguish between good and bad, without wudoo, can touch the tablets or sheets on which the verses of the Qur'an are written while studying it, while it must be borne in mind that it is difficult for them to constantly be in wudu. One who does not have wudoo can use a pen or other object to turn the pages of the Qur'an.

Toilet visits and cleanliness

According to Sharia, “hala” is called a toilet, and “istinja” is cleanliness.

They enter the toilet from the left foot, exit from the right. The Koran, the beautiful names of Allah I, the names of prophets and angels cannot be entered here. If they are written on gold or silver items, then it is disgraceful (karaha) to bring.

Before entering, they read: “Bismillah. Allahumma inni a "uzubika minal hubsi wal habaisi".

After the exit, they read: “Gufranak. Alhamdu lillahi llazi azkhaba anil aza wa afani.

You need to sit down without turning your back or facing the Kaaba.

Also, they do not turn to the sun or the moon. If they relieve themselves in an open place, then turn to the Qibla with your face or back

21 Shafi'i fiqh is good. You need to relieve the need in a place hidden and deaf from people. In an open place, it is desirable to move away from people and hide the awrah. It is advisable to sit down, leaning on the left leg.

They don’t talk in the toilet, they don’t read the Koran and they don’t remember Allah I (you can remember and read in your mind).

If you sneeze, then “alhamdulillah” is pronounced mentally. Small need is not discharged against the wind and on a hard place (to avoid splashing).

You need to clean with your left hand. If splashes can come from the place of bowel movement when washing, then you need to go to another place to cleanse. If there is no splash, then you can clean it in the same place. You can not relieve yourself on the road, in places where people gather or under fruit-bearing trees. No need to relieve the need in holes, crevices, stagnant water, running (small) water. The right hand does not touch the organs during purification and one should not look at the awrah.

You can not cope with a small need standing, against the wind and look at the sewage.

It is advisable to first wipe yourself with a dense thing (pebbles - three pieces of small ones or one, slightly larger, with the corners of which you can wipe yourself), and then wash yourself with water. If one is satisfied with one of them, then it is preferable to purify with water. When using water, first wash the awrah from the front, then from the back.

After cleansing, standing in a clean place (leaving the toilet), they read: “Allahumma tahkhir kalbi mina nnifaki wa h’assin farji minal favahishi.”

Obligatory actions and conditions of ablution

According to Sharia, "wuzu" means washing certain parts of the body, having made an intention.

In order for ablution to be valid, six obligatory actions must be observed:

1) committing the intention simultaneously with the beginning of washing the face.

The intention is made by the heart: "I intend to perform the obligatory acts of ablution";

2) face wash - starts from the top of the forehead to the chin and from ear to ear. On the entire surface of the face (not counting the thick beard)

22 The Book of Purity. Kitabul taharat you need to bring water, you also need to wash your eyelids, eyebrows and places where hair grows;

3) washing both hands, including elbows. For persuasiveness, you need to wash just above the elbows. If there is no arm up to the elbow, then you need to wash the bone in this place. If the arm is missing above the elbow, then washing this place is desirable (sunnah), but not necessary;

4) Mashu - stroking the head with wet hands. It must be done at least one hair. Mashu is not considered performed if it is done outside the head, for example, splashing water or masku on dangling hair. Mashu is allowed by washing the head, but without touching the hair with your hand;

) washing both legs, including the ankles (ankles). It is necessary to wash between the fingers. For credibility, you can wash a little higher;

6) observance of the above sequence of execution of the elements of ablution.

It is obligatory to wash all washed parts of the body once.

If all the arcana of ablution are fulfilled, then it is considered perfect (valid). If at least one of these arcana is not fulfilled, then the ablution is invalid (it is considered imperfect). If the one who needed to perform a full ablution, having made an intention for this, is redeemed, then he should not perform a small ablution again, even if he did not perform the intention for a small ablution.

sunnats of ablution sunnats of ablution are:

1) the use of sivak. It is advisable to use Sivak before entering each prayer; before washing; before bedtime; every time you wake up; studying science; reading hadith; with a smell in the mouth; with yellow teeth; with obligatory and desirable bathing; reading dhikr; entering the house. Sivak is desirable to use constantly. Spend them in the teeth, both from the outside and from the inside, across. First, it is carried out from the right side to the middle of the front teeth, then from the left side to the middle. Sivak is used for ablution 2+ times. First

23 Shafi'i fiqh once for pronouncing "Bismillahi Rrahmani Rrahim", the second time for ablution. When starting a sivak, it is advisable to mentally make an intention for him. For a sivak performed without the intention of committing a sunnah, no reward is recorded. For obligatory and desirable prayers, performing a sivak is considered an important sunnat (sunnatun-muakkad).

For a fasting person, starting from the afternoon until breaking the fast, it is disgraceful to use a sivak (karaha). For Allah I, the most pleasant is the smell emanating from the mouth of a fasting person, therefore it is prescribed not to use a sivak at this time, so as not to remove that smell.

Sivak has many benefits. The greatest of them is the pleasure of Allah Almighty. Conducting a sivak angers Satan, cleanses the mouth, whitens the teeth, improves memory, health, helps the believer leave this world with iman, cleanses the mouth of bad smell, helps digestion, improves well-being; a reward for prayer of 2 rak'ahs, performed using a sivak, more than for 70 rak'ahs, performed without it;

2) first saying “A‘uzu...” and “Bismillah...” at the same time as washing hands, and mentally intend to perform the sunnats of ablution.

If you do not have such an intention, then there will be no retribution from the sunnats of ablution;

3) sitting on an elevated place (for example, a chair), looking towards the Qibla, so that splashes do not fall;

4) pour water with the left hand if a jug is used; and water with the left hand before washing the feet, and when washing the feet, water with the right;

) if the water is running or stagnant, then take it with your right hand;

6) washing hands three times and reading dua while doing this;

7) start washing from the right side of the body, then move to the left;

8) rinsing the mouth and nose at the same time. Water is drawn into the mouth and rinsed, then drawn into the nose and cleaned. If you do not fast, then rinsing the mouth and cleansing the nose is carried out carefully;

9) bringing water above the elbows and ankles;

10) stroking the entire head with wetted hands and (thumbs are placed on the temple, and the rest on the forehead, touching with the tips of the fingers, then three times with hands from the forehead to the back of the head and forward to the forehead);

11) wiping the ears from the inside and outside with newly collected water;

12) washing first the right, then the left leg;

13) wiping, washing and spreading fingers and toes three times;

14) dilution of hair, if the beard is thick;

24 The Book of Purity. Kitabul taharat 1) dilution of the fingers and toes when washing them; when washing hands, the fingers are crossed, and when washing feet, the little finger of the left hand is inserted from the underside under the fingers, starting with the little toe of the right foot and ending with the little toe of the left foot;

16) when washing the face, start from the top, and when washing hands and feet - from the fingers;

17) washing without waiting for the part to be washed to dry, i.e. to complete the ablution immediately, at once without stopping;

18) self-washing. If not able, then you need to use the help of another person;

19) do not wipe off after washing, but it is advisable to leave to dry;

20) reading dua after the completion of ablution.

The Prophet r said that his ummah in Mahshar would be "muhajalin", i.e. with shining faces, hands and feet due to the full performance of ablution. Therefore, be diligent in washing, in order to distinguish yourself from other communities by the special radiance of the parts of the body.

–  –  –

In a hadith narrated by Tirmidhi and Muslim, it is said that after reading this dua, 8 gates of paradise will open and will be allowed to enter it through any of them. Then they read 3 times the sura "Inna anzalna ...".

conditions of large and small ablution

1) clean water;

2) confidence that it is water;

3) the absence of what Sharia denies;

4) the absence of anything on the body that prevents water from entering the body (wax, varnish, etc.);

) the flow of water through parts of the body;

6) the presence of what obliges to ablution;

7) Islam;

8) consciousness, the ability to distinguish between good and bad;

9) the absence of a reason that changes the purpose of ablution (for coolness, falling into disbelief (kufr), etc.);

10) non-binding with something; to receive a barakah, the pronunciation of "insha Allah" is allowed;

26 The Book of Purity. kitabul taharat

11) the ability to distinguish between farzes and sunnats;

12) for one who is ill with urinary incontinence, and for women with incessant bleeding, the time for prayer should come;

13) those who have these ailments before washing should make a cleansing and wash themselves;

14) these patients should have with them what is necessary to maintain cleanliness (tampons, a rag, etc.).

–  –  –

WIPE (MASH) LEATHER SOCKS

If, after ablution, one puts on leather socks suitable for maskhu, then in the future, during ablution, one can not wash the feet, but wipe the socks with water. Those who are at home can use mascha for a day, and a traveler - three days. The counting of time begins from the moment of breaking wudu, after putting on leather socks. If he made a maskah at home and set out on a journey or, having a maskah on the way, arrived home, then the period prescribed for the traveler is not considered. Here he falls under the category of those who are at home. To allow maskh, it is necessary that the socks are clean and put on after a full ablution, and if there was a need, then after a full ablution. If, after washing one foot, he immediately puts a sock on it, then such a mascha is not allowed.

It is necessary that ablution is completed first, and only then leather socks are put on.

REQUIREMENTS FOR LEATHER SOCKS

Leather socks intended for mashu must cover the legs along with the ankles, be clean, legal and durable, in which it will be possible to use at stops or halts along the way.

Knitted socks are not allowed if water seeps in as soon as it is poured on them. If two pairs are worn, maskhu is not allowed on the top socks. It is necessary to wipe the bottom socks. This is because there is no need to wear two identical pairs of socks. But if there is a need for this, then you can wear it. If a torn sock is tied up with threads, then it can be worn as a mask.

27 Shafi'i fiqh

PROCEDURE FOR WIPEING (MASH)

Maskha is performed on the sole with one hand and on top with the other hand, with open fingers. The left hand is placed on the heel, the right hand on the toe.

From the heels with the fingers of the left hand they are carried out to the toe, from the socks with the fingers of the right hand they are carried out to the foot. It is enough to perform, as they do on the head, a simple masha. If you have doubts about the time of the mask, then you need to wash your feet. For example, being in a mask, a person got into a circumstance obliging him to bathe. In this case, the masku expires. It is necessary to bathe and, if desired, put on socks again, i.e. enter the state of maskhu. If, while in ablution, he takes off one or both stockings, then you need to wash your feet with a new intention and put on your socks again. Ablution does not need to be renewed.

Uncleanness and cleansing from them According to Sharia, uncleanness (najas) is considered to be that in the presence of which it is impossible to perform prayer on the body, the place of prayer or clothing.

Impurities are all intoxicating liquids; emanating from the body (except for sweat and semen); blood, pus, vomit; all dead animals (except humans, fish and locusts); cut off from a living animal (except for feathers, hair and wool from animals whose meat can be eaten); dog; pig (boar), their offspring and seed; milk of all animals whose meat is forbidden to be eaten (except human) and that which is slaughtered without complying with Sharia requirements.

The part that is separated from the living being, which is considered pure after death, is also pure. For example, the cut off hand of a person is considered clean, since the person himself after death is not najas. And if you tear off the tail of a sheep, then it will be considered najas, because if it dies without being slaughtered, it becomes najas. The najas that has stuck from the dog and the pig must be washed off 7 times, one of them using the earth.

The urine of a boy under the age of two, who has not been fed anything but his mother's milk, can be poured with water in all places where she got. It is cleared if it does not drain. The urine of girls under two years of age should be washed off until the water drains.

28 The Book of Purity. Kitabul taharat Najasa that has stuck is washed off with water until the smell, color or taste is cleared. If it will be difficult to remove the color or smell, then wipe this place 3 times.

If after that they could not clean it, then the Almighty forgives if one of them remains (i.e., an afwa is done). But if only the taste remains and it is impossible to remove it, then the afwa is not done. Namaz cannot be performed if there is najas on the body, on clothes or at the place of its performance. If you perform a prayer without knowing about the presence of najasah on the body, then you need to compensate for this prayer, if the time has passed, if not, perform it again. Najasa, which is forgiven (i.e. afwu), is evil spirits that can stick to clothes from dirty streets if it is impossible to defend against it.

Afwu is made from raindrops flowing from dirty streets; from blood from a wound and from boils (sores); from blood from the injection site (if not too much comes out); from the blood of suppressed fleas and lice; from the blood left on the body after bloodletting (hijamat); if a piece of dung gets into the milk. If the baby vomits and touches the mother's breast with his mouth, then an afwa is made from this; if a little emery remains on the offal of a slaughtered animal after washing, then an afwa is also made from this; you can eat bread baked on a kizyachny fire.

From the hair that has passed to clothes, sitting on a donkey or a mule, an afwa is also made if there are not enough of them (hair).

In short, from all najas (impurities), from which it is difficult to protect yourself, the Almighty makes afwa (forgiveness).

conditional state of purification (tayammum) According to Sharia, dry ablution - tayammum - is bringing clean, dry earth to the face and hands to the elbows. Tayammum is performed in the absence of water or if there is a disease on the parts to be washed, which may worsen when washed. Tayammum is also allowed when water is available, but it is overpriced.

When the time comes at which it is necessary to perform tayammum, that is, the time for prayer has come and you need to perform ablution, you need to look for water. If water is not found or we have a reason why water cannot be used, then tayammum is performed. For example, if we

29 Shafi'i fiqh we have a wound and it is impossible to perform ablution or bathing with water, then it is necessary to perform tayammum.

There are three reasons for performing tayammum:

1. lack of water, i.e. if there is no water within the limits that can be reached. For example, if there are wolves or other predators between a person and water that can kill him, then tayammum is allowed. Being on the way or not, if you are convinced that there is no water, then you do not need to look for it, but tayammum is performed, for there is no benefit in searching for what you cannot find. If there is hope of finding water, then one should try to find it by asking the companions, looking in all four directions from oneself. If they are looking for on level ground, then they go around the area within the radius of the arrow, i.e. 144 meters. If they are looking for in an uneven place, then they bypass the limits of the visible distance. If after these searches water is not obtained, then they perform tayammum. If, after the above searches, without finding water, they make tayammum and move to another place, and there they are convinced that there is no water, then they need to look for it again. If we know for sure that within a radius of 2, km. there is water from us, then you need to go for it, if there is no risk to yourself and your luggage. If there is danger, one should not go to the water, but perform tayammum. If the water is further than the distance we have mentioned, i.e. 2 km, there is no need to go there. In this case, they are content with tayammum.

If you are sure to find water by the end of the prayer time, then it is better to wait until then. If there is no certainty, then you need to quickly perform tayammum. If you need to perform ablution or bathe and there is not enough water for all this, you need to use the water to the end, and perform tayammum for the rest. They buy water in the event that you do not need the money that you give for it; if it has a similar price; if there is no debt to Allah Almighty or people; if you do not need this payment to feed people, animals, which he must feed. If it is possible to get or ask for water for free or on credit, then this should be done.

If they offer money on credit in order to buy water, then it is not necessary to accept it.

2. The need for water. If water is needed to quench the thirst of a living being, then it is possible to perform tayammum by conserving the water;

3. This is the presence of a disease on a part of the body to which water cannot be brought. If so, then wash the healthy parts and perform tayammum. For one who bathes, there is no difference in the order in which tayammum is performed or we-

30 The Book of Purity. Kitabul taharat tya healthy parts of the body, but when washing, you must follow the order. When the turn comes to washing the sick place, perform tayammum. If there are 2 wounds on the parts of the body to be washed (with a small wudu), then 2 tayammums must be performed. If there are 4 wounds on parts of the body and there is no common wound on the whole head, then 3 tayammums must be performed, and maskha is made on the head, i.e. rubbing with water. If there is a wound on the whole head, then 4 tayammums must be performed.

This is if you perform tayammum from a small ablution, but from a large ablution (janabat) one tayammum is enough, even if there are wounds on all organs of the body. If the wound is bandaged and plaster or splints are applied that cannot be untied, then they wash healthy places, do tayammum. On the dressing, make a mask with water.

components (arcana) of tayammum

Performing tayammum has five components:

1. This is the selection of land. Tayammum is performed on the face and on the hands, up to the elbows, bringing to the washed place. When it is necessary to bathe, tayammum is performed in the same way, but not on other organs.

Everything that is called earth is suitable for tayammum, but it must be clean and dusty, not previously used for tayammum. Also, you can not use the earth crumbled from the organs of the tayammum. When selecting land, it is necessary to have the intention to use it for tayammum;

2. This is the intention of tayammum, for allowing, for example, prayer. The intention must be made together with the touching of the hands of the earth. You also need to keep the intention until the selected earth touches the face at least a little. If you have the intention to allow fard and sunnat, then it is allowed to perform both actions;

3. bringing to the whole face of the earth;

4. bringing to the hands and arms, including the elbows. There is no need to bring the earth to the base of the hair, even if it is light and sparse hair;

5. Holding the earth over the face and hands in turn.

For tayammum, it is necessary to hit the ground with your hands twice: the first time to pass on the face, the second time to pass on the hands.

If the earth is soft, then it is enough to touch it, no need to hit your hand.

31 Shafi'i fiqh mi. When in contact with the earth, Sunnat spread your fingers and say "Bismillah ...". At the first contact, if there is a ring on the finger, then remove it sunnat. And for the second time it is necessary to remove it so that the earth reaches all the fingers. One tayammum can be used to perform one fard. When performing combined (transferred) prayers, tayammum is performed separately for each. It is not possible to perform both prayers with one tayammum. With one tayammum, you can perform as many actions as you wish. For ratibats performed before prayer, tayammum is not performed before the time of fard prayer.

If a person is in prison, where there is neither water nor land, then out of respect for the time of prayer, he needs to perform prayer, and then, when he finds water or land, he must be compensated. If a person who is on a journey or at home performs a prayer after a tayammum done in a place where it was unlikely that there was water, then if water is found, he is not obliged to make up for that prayer if his path was lawful.

If his path was unlawful, then he must be compensated. The unlawful path is the path of a runaway slave who sets out on a journey with the intention of stealing or acquiring something sinful.

If tayammum was done for prayer, then prayer must be compensated in those cases if tayammum was performed: 1) due to lack of water, in an unlawful way; 2) due to the lack of water on the way or at home in a place where there is a high probability that water will be found; 3) due to the fact that he forgot about the presence of water in the luggage; 4) due to the fact that he could not find it in the luggage;) because of the extreme cold; 6) due to the fact that they put a bandage or plaster on the organs on which tayammum is being done; 7) due to the fact that they put a bandage or plaster without ablution on other than the organs on which they make tayammum.

women's hygiene A woman must be very careful about prayer, especially during the onset and completion of the menstrual cycle. In order for prayer not to remain as a duty, it is first necessary to know the time for performing all prayers.

Today, everyone has the opportunity to have with them the hours and schedule of prayers (ruznam). The time of the onset of prayer can also be

32 The Book of Purity. Kitabul taharat but to determine by the adhan. The end of the prayer time can be determined as follows: the beginning of the time of the lunch prayer before the time of the afternoon prayer is the time of the lunch prayer, before the evening adhan is the time of the afternoon prayer. From the time of the evening prayer to the night prayer - this is the time of the evening prayer. From the time of the night prayer until the morning glow is considered night time. From the morning glow to sunrise is the time of the morning prayer. If the time of the lunch prayer comes at 12 o'clock, and the afternoon prayer at 1 o'clock, then the time of the lunch prayer is three hours. (With the change in the length of the day and night, the time of prayers changes, which confirms the ruznam.) After they have studied and learned the time of prayers, they should follow the beginning and end of the menstrual cycle.

START OF THE CYCLE

Consider the possible situation of the beginning of the cycle. Let's say that the time of the lunch prayer begins at 12 o'clock. If a woman, after five minutes after twelve, that is, at the time of the beginning of the prayer time, begins her menstrual cycle, then after she is cleansed, she must compensate for this prayer. This is explained by the fact that from the moment the time of prayer came, a woman could immediately perform farnamaz. It takes a minimum of minutes to do this.

A woman who did not use this time, but had the opportunity, must reimburse it. But one cannot conclude that if a woman, upon the onset of prayer time, did not immediately perform prayer, then she will be sinned for this. A woman, just like a man, can slightly postpone the time of prayer. But if she could perform namaz in that short time and did not perform it, then after cleansing she is obliged to compensate for it.

END OF THE CYCLE

Consider the decision to purify a woman and the procedure for performing prayers. For example, let's take the afternoon prayer. Remember that the time of the lunch prayer expires at three o'clock in the afternoon. If a woman is cleansed before the end of the lunch prayer and she has time left for saying “Allahu Akbar” before the afternoon adhan, then she must perform the afternoon prayer and compensate for the lunch prayer, because.

remained clean, even for a minute of the period of this prayer.

33 Shafi'i fiqh The question arises: how does a woman know about the cessation of menstruation? She should be extremely attentive on those days when her cycle usually ends. Having cleansed herself, she should immediately (as far as possible) bathe and perform prayers until the time has expired. If she, having the opportunity, did not rush to perform prayer, then she will be the same sin as for the missed fard. Do not be ashamed to perform a full bath. At the slightest opportunity, you need to swim and pray. To do this, you can endure the cold, but not strong, in order to have time to fulfill the fard in time.

If a woman cleanses herself when there is time left before the evening azan, during which she can say “Allahu Akbar”, then she needs to compensate for the afternoon and lunch prayers. This is because the lunch prayer can be performed on the way, transferring it to the afternoon. If such a situation arises with the evening prayer, i.e. a woman cleanses herself before the night azan and does not have time to perform the evening prayer, then the afternoon prayer does not need to be reimbursed, but only the evening prayer, because the afternoon prayer is not transferred to the evening prayer. If you cleansed yourself during the time during which you could say “Allahu Akbar” before the morning adhan, you need to refund the night and evening prayers, because.

evening prayer on the way is transferred to night.

If you cleanse yourself after the time of the morning azan and you do not have time to perform prayer before sunrise, then you must compensate this prayer, but not the night prayer, because this prayer is not transferred to the morning prayer.

Also, a woman who cleansed herself in the afternoon does not need to compensate for the morning prayer.

Be carefull

Think, if you do not know the beginning and end of the prayer time, do not monitor your hygiene, do not diligently perform prayers at the right time, then every month you risk missing two or three prayers. During the year, this number can increase to 24–30 prayers. If you count, then during the life of a woman can miss 960-1440 prayers. Her life may end with so many debt prayers. Now think about how she will appear before the Almighty on the Day of Judgment.

Namaz is that for a single omission of which (according to some scholars) a person falls into disbelief. Escaping from the landslide

34 The Book of Purity. Kitabul taharat during a fire or other cataclysms, prayers should not be missed. If a person is in intensive care, then even then he should pray as much as possible: if he can, standing, if not, sitting, lying down, moving his eyes or mentally, but bowing to Allah I should be done in time. In akhira, a very big punishment awaits those who missed prayers. The Qur'an says that those who have shown connivance in prayer, that is, those who have not performed it, will be sent to the Gayun ravine, located in hell. This is the ravine from which Hell itself asks for protection. The sin for an imperfect prayer will be not only for women who are negligent in their purification, but also for all those who do not perform prayer at all.

The husband is obliged to bring to his wife all the details related to the beginning and end of purification and prayers at this time. He must also teach his daughters. And if necessary, use the help of his wife in teaching daughters. If the husband did not teach this, then the wife and adult daughter need to learn from the alim and find out for themselves the order of prayers. They have no right to be modest in this matter. It is sinful for a husband to forbid his wife to go to the Alim for answers to these questions if he himself does not teach her. But a husband or father who adheres to the norms of Islam must learn himself and teach women to be clean in prayers.

During the menstrual cycle, it is sinful for a husband to touch his wife's body from the navel to her knees without any barriers. Aisha narrates: “Our Prophet r ordered to strengthen the place between the navel and the knees.” It is a sin for a woman to allow her husband to come to her at this time. She must resist him in every possible way. If the husband still prevails, then the wife will not be sinned for this. On the Day of Judgment, such a person will appear with an answer before Allah Almighty.

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In Arabic, the word "salat" means "blessing, well-wishes, prayer (dua)." In Sharia, the word "salat" is used to denote a certain type of worship (ibadat), the components of which are the reading of the Qur'an (qiraat), as well as waist (ruku") and prostrations (sujdud).

NAMAZ (salat) Namaz is one of the foundations of Islam. It is the most meritorious action performed by a person (body). Namaz washes away the sins of a person, cleanses from sins, protects from evils, obliges to Paradise.

It is narrated from the words of Abu Hurairah that he once heard the Messenger of Allah r ask (people):

“Tell me, if a river flowed at the door (of a house belonging to) one of you and he bathed in it five times a day, would any dirt remain on him after that?” They replied: "There would be no trace of dirt." Then the Prophet r said: “And this is like five (daily) prayers, through which Allah I erases sins” (al-Bukhari, Muslim).

36 Book of prayer (prayer). Kitabu salat The one who performs the prayer is a righteous man and a martyr, the gates of Paradise are opened to him. If prayer is accepted, then other virtues will be accepted on the Day of Judgment. Namaz in akhirah turns into radiance (nur), for each sujda (bow) of prayer, the Almighty raises the degree of respect and washes away sins. The time of prostration in prayer is the time when the slave is closest to Allah I, the time when prayers are accepted. The one who makes many prostrations (sujdud) in Paradise is a friend of the Prophet r. When a slave puts his forehead to the ground during judgment, this is most pleasing to Allah Almighty. Two rak'ah prayers are better than the world and everything in it. The one who performs a full ablution and prayer with the perfect observance of the hand "-khushu is cleansed of previous sins, as on the first day of his life.

It is narrated from the words of Abu Hurairah that the Messenger of Allah r said: “Five daily prayers and (participation in each subsequent) Friday prayer (after the previous one, serve) as an atonement for the sins committed between (these prayers), unless there were (among them) serious sins" (Muslim).

Obligation to pray Namaz is obligated by all people, male and female, of age, reasonable, Muslim and pure. A minor is not required to pray. Parents are obliged to teach their children to pray from the age of seven and command them to perform it, and when they reach the age of ten, children can be punished for disobedience. Foolish people are not obligated to pray.

The unbeliever is not obligated to pray, that is, you cannot tell him to perform prayer. In the akhirah, he will also be punished for skipping prayers.

If an unbeliever converted to Islam, then he does not need to compensate for past prayers, and if he is an apostate, then he must compensate. A woman during the period of monthly and postpartum discharge does not need to perform prayer.

Prayer not performed during this period does not need to be compensated either.

The significance of the performance of namaz Almighty Allah says in the Holy Quran (meaning): "... verily, prayer keeps from the unworthy and reprehensible." (Quran 29: 45), or: "Keep your prayers strictly, especially (honor) the middle prayer and reverently stand before the Lord." (Quran, 2:238).

37 Shafi'i Fiqh "Indeed, the prayer for the believers is prescribed at the appointed time" (Quran, 4:103).

Islam does not care about any other worship as much as it cares about prayer to the One and only Allah I, since it is this that is the direct connection between the slave and his Lord.

A Muslim gets up to pray before the Almighty five times a day. He praises and commemorates Him, asks for help, guidance on the straight path and forgiveness of sins. He prays to Him for Paradise and salvation from His punishment, fastens with Him his covenant of obedience and obedience to Him.

Thus, it is very important that such standing before Allah I leaves a mark on the soul and heart of the slave. It is necessary that prayer contribute to the righteousness and obedience of the slave, the accomplishment of good and the removal from everything bad. This is the main purpose of prayer. Diligence in the performance of prayer protects and averts the slave from abominations and reproach, increases his commitment to goodness and, finally, deepens faith in his heart. Therefore, it is necessary that this connection remains constant and strong. The one who left the prayer has cut off the connection with the Lord, and the one who has cut off the connection with the Lord will not be good in any of his actions.

Al-Tabarani quotes from Anas the hadith of the Prophet r, which says: “The first thing for which a slave will be reprimanded on the Day of Judgment is prayer.

If it is serviceable, the rest of his deeds will also be serviceable, and if not, then the rest of his deeds will be evaluated accordingly. Therefore, Almighty Allah prescribed prayer to all prophets and former communities, and there was no prophet who would not command his community to perform prayer and would not warn his people against refusing prayer or neglecting it.

Allah, Almighty, has defined prayer as one of the main deeds of righteous people, saying (meaning): “Verily, blessed are the believers who are humble in prayer, who avoid all vain things, who pay zakat, who have no intercourse with anyone except with their wives or slaves, for which they are blameless. And those who desire more than that transgress what is permitted. Blessed are those who keep their safekeeping and contracts, who fulfill their ritual prayers, it is they who are the heirs who will inherit paradise, in which they will abide forever. (Quran, 23:1-11).

38 The book of prayer (prayer). Kitaba salat One who performs the prescribed prayers at the right time, without missing a single one, and appears before the Almighty, praising and exalting Him over and over again, asking for guidance on the true path in accordance with the Qur'an and the Sunnah, he will certainly feel the depth of faith in his heart. He will feel an increase in humility and a sense of how Allah I is watching him. Thus, his lifestyle will be correct, and his actions will be correct. The one who is distracted in prayer from the Almighty and is occupied with thoughts of the worldly, his prayer does not improve his heart and does not correct his way of life. He destroyed the fruit of worship. The words of the Prophet r refer to such a person: “That prayer, which does not prevent the commission of the vile and reprehensible, only moves away from Allah I.”

The Almighty calls us to prayer with the words of the muezzin: “Allah is Great! Allah is Great! Hurry to prayer, hurry to salvation!”

The muezzin seems to be saying: “Go, O praying one, to meet Allah I.

Allah I is greater than everything that distracts you, leave everything that you are busy with and go to worship Allah I. This is better for you than anything else.

When a slave enters into prayer, he says: "Allah is Great!" Every time he makes a bow or bow to the ground or rises, he says: “Allah is Great!” Every time he says this, the world becomes insignificant in his eyes and the worship of Allah I becomes more and more important. And he remembers that there is nothing more important in the soul than the Lord. He casts aside negligence, distraction and laziness and turns to Allah I.

The Almighty praised the people who answered His call, saying (meaning): “In the temples that Allah has allowed to be erected and in which his name is commemorated, in them men praise him in the morning and in the evening, whom neither trade nor purchase serve as a hindrance, lest forget Allah, perform ritual prayer and pay zakat, and who fear the day when hearts tremble and eyes roll back.

(Quran, 24:36-37).

Prayer performed properly, according to all the rules and without violations, is a sign of full faith.

Omissions in prayer and neglect of it are the main signs of hypocrisy, may Allah save us from this I. Allah Almighty said (meaning): “The hypocrites try to deceive the Lord ... When they perform prayer, they do it reluctantly, only for show to people and only at times they remember Allah” (Quran, 4:142).

39 Shafi'i fiqh As for the complete abandonment of prayer, this is the gravest of the great sins. This is the main reason for punishment on the Day of Judgment, may Allah I save us from this. Since prayer is the most important deed of believers, Allah I put it at the head of good deeds. And refusal to pray is the worst of the sins of sinners and hypocrites.

The Qur'an reports on the believers (meaning): "They in the gardens of Eden, beyond description, in words ask each other about the sinners, whom they have already asked:" What brought you to sakar (hell fire)? “They will answer: “We did not pray as the Muslims did, we did not feed the poor as the Muslims fed him, we erred along with the lost and denied the Day of Judgment until death overtook us.” (Quran, 74:40-47).

Hafiz al-Dhahabi in the book "Al-Kabair" cites that one day

The Messenger of Allah r said in the presence of his companions: “O Allah, do not leave among us the unfortunate, deprived”, and then asked:

"Do you know who this is?" They asked: "Who, O Messenger of Allah?" The Prophet r replied: "The one who abandoned prayer." As-Sayyid Muhammad ibn Alawi al-Maliki in his book says: “Some predecessors (salaf) said: “Those who do not perform prayer are cursed in the Torah, and in the Gospel, and in the Psalms, and in the Koran. Thousands of curses fall on those who do not perform prayer every day, and the angels in heaven curse him.

The one who does not perform prayer does not have a share from the Khavz (reservoir) of the Prophet r and there is no intercession for him. Those who do not perform prayer are not visited during illness and are not escorted on their last journey. They don’t greet him and don’t eat or drink with him, they don’t accompany him, they don’t make friends with him and they don’t sit with him. He has no faith and no trust in him, he does not have a share of the mercy of Allah Almighty. He is at the very bottom of Hell along with the hypocrites. The torments of those who do not perform prayer are intensified several times. On the Day of Judgment, he will be brought with his hands tied around his neck, the angels will beat him, and Hell will open for him. He will enter the gates of Hell like an arrow and fall to its bottom face down near Karun and Haman. When a non-prayer brings food to his mouth, she says to him: “Damn you, O enemy of Allah!

You use the blessings of Allah I and do not fulfill His commands. Even the clothes on his body are renounced from those who do not perform prayer and say to him: “If Allah I had not subdued me to you, I would have fled from you.”

When a non-prayer leaves his house, the house says to him:

“May Allah I not accompany you with his mercy and care and

40 Book of prayer (prayer). Kitaba salat will not take care of what you leave at home. And may you not return to your family healthy. Those who do not perform prayer are cursed both in life and after death. Most of the above punishments of Allah r are prescribed for those who do not perform prayer intentionally and reject the obligation of prayer.

Bayhaqi cites the words of Umar ibn al-Khattab: “A man came to the Messenger of Allah r and asked: “O Messenger of Allah, which of the deeds does the Almighty love the most? “The Prophet r replied:

“Timely prayer. He who has abandoned prayer has no religion, and prayer is the pillar of religion.” Hafiz al-Dhahabi also cites the words of the Prophet r in the book "Al-Kabair": "Allah will devalue all the good deeds of the one who dies in neglect of prayer." He also said: “When the servant of Allah performs a prayer at the beginning of the prescribed time, she will ascend to heaven, shining, until she is at Arsh, and she will ask the Almighty for forgiveness of sins for the one who performed it until the Day of Judgment, saying:“ May he save you Allah just as you have kept me." When he performs it untimely, it will ascend gloomy, reach the sky, then they will crumple it like old clothes, and hit it on the face of the person who committed it, and she will say: “May Allah destroy you, as you destroyed me.” This is a threat to those who pray out of time. Imagine what will happen to those who did not pray at all. Almighty Allah says in the Qur'an (meaning): "... then another generation came, which neglected prayers and followed passions, they will end up in the hellish gorge of gaya, except for those who repented, believed and did good deeds" (Quran, 19: 59).

Ibn Abbas commented on this verse in the following way: “They neglected the prayers” does not mean that they left the prayer at all, but they performed it, but not on time. Whoever dies in this state, being constant in this sin, and does not repent of it, Allah I promises him a gorge in Hell, very deep and vile. Only those who have been careless about prayer times will enter there.”

The Almighty prescribed prayer on the Night of the Ascension of the Prophet r to heaven. Initially, 0 prayers per day were prescribed, but at the request of the Prophet r, the Almighty reduced their number to five, but the reward for these five prayers is equal to the reward for 0. Allah I ordered us to protect these prayers. The duty of prayer is never removed from a slave, whether on a journey or at home, in war or in illness. In the war, Muslims, even directly during the battle,

41 Shafi'i fiqh are obliged to perform namaz, while it is performed in a special way.

In case of illness, prayer should also not be missed. If the patient cannot stand, then the prayer is allowed to be performed while sitting, and if he cannot sit

- then lie down. If it is impossible to perform it in such positions, then the prayer is performed, giving signs with the eyes. If the patient cannot do this, then prayer should be performed at least mentally. When an attempt was made on Caliph Umar and the time for prayer came, he wished to fulfill it. Surprised, those nearby asked:

“Prayer, O Commander of the Faithful?!” “Yes,” he replied, “there is no share in Islam for those who neglect the time of prayer.” And he prayed while bleeding. Thus, prayer is always obligatory if the soul has not left the body. How then can one who is healthy and sensible miss it?

On that night (the Night of the Ascension), many secrets of the Day of Judgment, Paradise and Hell were revealed to the Prophet r. Along with their disclosure, laying prayer on the ummah was also of great importance. When the Prophet Muhammad r was returning from a conversation with the Almighty, the Prophet Musa u asked him about the duties entrusted to his community. The Messenger of Allah, r, replied that the Almighty obliged the ummah to perform fifty prayers a day. Hearing this, Musa, u, advised Muhammad r to ask for relief for the ummah. The Prophet r returned to the Lord and asked for the prescribed obligation to be lightened. At his request, the Almighty reduced the number of prayers to forty-five. But Musa u again told Muhammad r that people would not be able to fulfill this obligation, and advised him to once again ask the Almighty to reduce the number of prayers. So the Prophet r returned to the Almighty several times, until the number of obligatory prayers decreased to five, but the reward for these prayers is equal to the performed fifty obligatory prayers, which the Almighty originally ordered. And this is a gift from Allah I to His faithful servants.

All obligatory prayers are associated with the prophet Adam u. When Allah I created him, he first gave him two things: a body and a soul. This explains the morning two-rakah prayer.

All four-rakah prayers (dinner, afternoon and night) are explained by the fact that when creating Adam and Almighty Allah used four components: water, earth, wind and fire.

At the end of his creation, Allah Almighty endowed the first man with three valuable qualities: reason, shame and faith.

The evening three-rakah prayer is connected with this.

42 The book of prayer (prayer). Kitab salat In addition to obligatory (fard) prayers, there are also optional, but desirable (sunnah) prayers, for which the Almighty promised an additional reward. The non-obligatory prayers require the same preparations as the five obligatory prayers.

A person who wants to perform namaz must meet several requirements: the prayer must be a Muslim who has reached the age when he understands the speech addressed to him and meaningfully answers it (mumayiz) - this is usually 7 years according to the lunar calendar. And upon reaching the age of majority, every mentally complete Muslim (mukallaf) is obliged to perform namaz.

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legitimacy of the azan The Arabic word "azan" means "notification, notice". Azan was legalized after the Prophet r moved from Mecca to Medina, as reported in the hadith of Abdullah b. Umar, who said: “At first (after moving) to Medina, Muslims who gathered for prayer (tried) to determine when they should start it, since no one called for it. One day they began to discuss this issue, and some said:

“Let's get ourselves the same bell as the Christians. Others said: "No, (better) a trumpet like the horn of the Jews." As for 'Umar, he said: "Shouldn't you instruct some person to call (others) to prayer?" And then the Messenger of Allah r ordered: “O Bilal, get up and call (people) to prayer!” (al-Bukhari).

In the form in which it is known today, the adhan was legalized later, after Abdullah b. Zayd saw adhan in a dream. It is reported that Abdullah b. Zayd said: “(Once) I saw (in a dream) a man who was wearing two green robes and was carrying a bell, and I asked him: “O servant of Allah, will you sell this bell?” He asked, "What are you going to do with him?" I answered: "To call with his help to prayer." Then he said: "Shall I show you something better than this?" I asked: "What is it?" He said: “Say: “Allah is great, Allah is great, Allah is great, Allah is great. I bear witness that there is no god but Allah, I bear witness that there is no god but Allah. I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah. Hurry to prayer! Hurry to prayer! Hurry to the rescue! Hurry to the rescue! Allah is great, Allah is great. There is no god but Allah." After that, Abdullah b. Zayd came to the Messenger of Allah, r, and told him about what he saw in a dream. Abdullah b. Zayd said: “(Hearing me out) the Prophet said: “Indeed, your companion had a dream. Go to the mosque with Bilal and tell him this dream, and then let Bilal proclaim the call, for he has a louder voice than you.” After Bilya and I

44 The book of prayer (prayer). Kitab salat scrap went to the mosque, where I began to convey to him (what I heard in a dream), and he (loudly) uttered these words. Umar b. heard this. al-Khattab, who came (to the Prophet r) and said: “O Messenger of Allah, by Allah, I dreamed the same as he!” (Ahmad, Abu Dawood, at-Tirmidhi, Ibn Maja, Ibn Khuzayma).

Judgment (Hukm) about adhan and iqamah Allah Almighty made prayer the brightest of the signs of Islam. The Messenger of Allah Muhammad r said that muezzins (callers to prayer) on the Day of Judgment will be the highest. It is prescribed to announce the adhan for obligatory prayers. It is also desirable to call for both collective prayer and prayer performed individually.

According to a reliable word, it is advisable to pronounce the adhan and iqamat for each person who performs the obligatory prayer independently, that is, individually. And when performing jamaat, prayer is enough if the adhan and iqamah are read by one person.

Some Ulama say that the adhan and iqamah for the obligatory prayer are "farzu-kifayat" - a duty that at least one person from the community must fulfill. According to these Ulamas, if there is no call to prayer anywhere in the village, then the sin will fall on all adult men from the inhabitants of the village. And yet, according to them, if in any city or village they do not call for prayer, then the leader of the Muslims (sultan) must declare war on them. If someone, having heard the adhan, went to the mosque and prayed with the jamaat, he does not need to call for prayer and read the iqamat. And if someone did not hear the call, but came to the mosque, where the call was announced, and performed fard in a collective prayer, it is advisable for him to read the call in a quiet voice.

It is advisable to pronounce the adhan and iqamah to those who heard the call, did not expect that they would be in time, but managed to attend jamaat prayer; one who is late for a collective prayer and performs it on his own or with another team; those who pray separately in one place, i.e.

if before them the worshipers have already pronounced the adhan and iqamah. It is also desirable to call if the same team has performed one prayer and intends to immediately perform another (i.e., repeatedly). It is advisable to call for both obligatory prayer and reimbursable prayer.

4 Shafi'i fiqh But if a person performs prayers one after another (for example, reimbursable or obligatory and reimbursable) or is on the road and endures and combines two prayers, then the call should be made to the first prayer, and for the rest it is enough to read iqamah. If in this case a lot of time passes between prayers, then it is advisable to say the adhan for each prayer. But even at this time, only desirable ratibat prayers are performed between the reimbursable prayers, then there is no need for an azan for each prayer - it is enough to read the iqamat.

The adhan and iqamah for the obligatory prayer should be announced with the onset of the time for this prayer. So, if someone uttered the adhan and iqamah for the reimbursable prayer and during its performance the time for the next obligatory prayer comes, then before it is performed, the call should also be made.

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Allahu akbar, Allahu akbar (Allah is great, Allah is great) Allahu akbar, Allahu akbar (Allah is great, Allah is great) Ashkhadu alla ilaha illa llah (I testify that there is no god but Allah) Ashhadu alla ilaha illa llah (I testify that there is no god except Allah) Ashhadu anna Muhammada-r-rasulullah (I testify that, verily, Muhammad is the Messenger of Allah)

46 The book of prayer (prayer). Kitaboo salat Ashhadu anna Muhammada-r-rasulullah (I testify that Muhammad is truly the Messenger of Allah) Hayya 'ala salat (x) (Hurry to prayer) Hayya 'ala salat (x) (Hurry to prayer) Hayya 'alal falah (Hurry fortunately) Hayya 'alal falah (Hurry to happiness) Allahu akbar, Allahu akbar (Allah is great, Allah is great) La ilaha illa llah (There is no god but Allah)

–  –  –

Allahu akbar, Allahu akbar Ashhadu alla ilaha illa llah Ashhadu anna Muhammada-r-rasulullah Hayya 'ala ssalati, hayya 'alal falah Kad kamati ssalatu, kad kamati ssalat (x) (It is time for prayer, it is time for prayer) Allahu akbar, Allahu akbar La ilaha illa llah

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1. The caller must be a Muslim.

2. He must be able to distinguish between good and bad, that is, he must be reasonable and of age.

3. It is necessary to follow the established order of the call.

4. The call should be made without interruption.

Open call announcement for the team.

6. If the adhan or iqamah is announced on time for everyone, then they are not repeated.

7. Compliance with the time of pronouncing the call.

8. Azan should be announced by a man.

An additional condition for iqamah is that there should not be much time between iqamah and entry into prayer.

But if it takes time to perform the desired actions (sunnah), for example, when the imam aligns the ranks, then this is permissible.

Adhan and iqamah times

The adhan for the obligatory prayer is pronounced with the onset of the time of this prayer, and the time of the iqamah comes immediately before the prayer. Azan and iqamah for reimbursable prayers are also pronounced before they are performed.

It is sinful to call for the obligatory prayer before the due date, except for the morning prayer. For the morning prayer, it is advisable to call, starting at midnight, in order to wake up those who are sleeping and those who need to bathe and prepare for prayer in order to receive a reward for prayer performed on time.

Reciting the adhan and iqamah by a woman A woman should not recite the adhan aloud. The azan announced by her is not considered a call to prayer, since only a man can be a caller. It is sinful to announce the azan with the aim of assimilation to a man.

It is a sin to announce the azan to a woman in the presence of strangers. In the company of women or a close relative, call louder than they hear,

48 The book of prayer (prayer). Salat kitaba is also sinful. In this case, you can call without raising your voice. In this, a woman can receive a reward not for the fact that she read the adhan, but as for the remembrance of Allah Almighty, since she is not prescribed to call for prayer.

According to a reliable word, it is undesirable for a woman to announce the time of prayer, even in a circle of women. There are imams who say that adhan is desirable (sunnah), but they do not allow raising their voices.

Iqamah for women in the Shafi'i madhhab is desirable, but in the madhhabs of Abu Hanifa and Ahmad it is undesirable.

Desirable actions (sunnah) when saying adhan and iqamah

1. Say adhan and iqamat while standing.

2. Be in a state of full and partial ablution.

3. When pronouncing “Haya ala Salat” (during the adhan twice, and once during the iqamat), turn to the right side only with your face, but not with your chest.

4. When pronouncing "Haya alal falah" also turn to the left side of the face.

Announce adhan and iqamat, looking towards the Kaaba. Kaaba is the most worthy place. According to a reliable word, it is undesirable to bypass the minaret during the azan. But if the city is large, it is not forbidden to bypass.

6. The muezzin must be a God-fearing, exemplary person with a pleasing voice.

It is advisable to call only for the sake of Allah Almighty, without taking payment for it. It is also written that in order to receive a perfect reward for the adhan, one cannot charge a fee in advance, this must be done for the sake of Allah I. But if necessary, in order to feed a family, one can take a fee, and the reward will not decrease. Alims of the Hanafi madhhab write that in our time it is possible to charge a fee for the announcement of the adhan.

“The louder the prayer time is announced, the greater the area covered by the voice of the muezzin. And everything that hears the voice of the muezzin will testify to his call, ”says the hadith.

If in one place the azan was announced and the prayer was performed, then those who were late should not pronounce the azan loudly, so that those who performed the prayer would not accept

49 Shafi'i fiqh is for the call to the next prayer or did not think that the previous call was premature.

8. It is desirable that the muezzin close his ears with the tips of his index fingers - this helps to strengthen and concentrate the voice.

9. When pronouncing the adhan, it is advisable for the muezzin to stand on an elevated place. It is best to announce the azan from the minaret. If there is no minaret - from the roof of the mosque, and if it is impossible to climb to the roof, you can call for prayer standing at the door of the mosque.

10. Adhan and iqamah are desirable to announce to one person, but changing the place of announcement. Iqamah is pronounced in a low voice. There is a hadeeth which says that the iqamah should be read by the same person who reads the adhan.

When pronouncing the iqamah, there is no need to rise to an elevated place. But if the mosque is large and the likelihood that not everyone will hear is high, then it is advisable to stand on a hill.

11. Those who sit at the announcement of the iqamah stand up for prayer only after the end of the iqamah.

12. It is also desirable to extend the time between the azan and the iqamat so that people can gather for prayer and perform ratibats (sunnat prayers).

13. It is advisable to call for morning prayer twice. First time

- before dawn, starting at midnight, the second - with the onset of dawn.

If you call once, it is better to do it with the onset of dawn.

14. For the morning prayer, it is desirable to have two muezzins.

On Friday, it is prescribed to read the lunchtime prayer once, after the imam goes up to the minbar to read the khutbah.

But if necessary, it can be announced twice, as was established by Caliph Usman.

tarji' Tarji' is the recitation of both shahadat formulas to the one who announces the adhan, before reciting them aloud. Tarji' is shahadat, pronounced softly.

If a Muslim performs prayer alone, then, while reading the adhan, he will first say shahadat to himself (so that he himself can hear), and then he will say the adhan out loud. The one who announces the azan for the jamaat, at first quietly so that only those nearby can hear, will say shahadat, and then announce the azan loudly.

0 The book of prayer (prayer). Kitab salat Tarji' in the Shafi'i madhhab is Sunnat (desirable), but in the madhhab of Abu Hanifa it is not Sunnat.

tartil Tartil is the announcement of the azan calmly, pronouncing each word separately and taking a breath after each expression. The words "Allahu Akbar, Allahu Akbar" at the beginning and end of the adhan are pronounced in one breath.

You can say "Allahu Akbar" for the first time, make a short pause and then say "Allahu Akbar" a second time. You can pronounce together: "Allahu Akbar Allahu Akbar."

Idraj Idraj is the accelerated pronunciation of the iqamat with the exact pronunciation of the letters. In one breath in iqamah, two expressions are pronounced, and the last one separately.

Tasvib is the pronunciation of the words in the after-dawn adhan:

“Assalatu khairu-m-mina-n-navm” (“Prayer is better than sleep”) after both “Haya’ala ...” With tasvib, it is undesirable to turn your head to the sides. Tasweeb is desirable to pronounce when proclaiming the adhan for both timely and reimbursable prayers.

Tasweeb is pronounced twice. It is advisable to pronounce it without a large interval. In the adhan for all other prayers, except after dawn, it is condemned to pronounce tasvib.

Reprehensible (makruhat) actions during the announcement of the adhan and iqamat It is impossible to entrust the announcement of the adhan and iqamat to a small child and a dissolute, vicious (fasik) person. They cannot be muezzins. The news of the coming time of prayer coming from these people is not taken seriously, even if it seems plausible.

1 Shafi'i fiqh But they are allowed to announce the adhan for themselves (not for the jamaat). It is condemned to announce the adhan and iqamat, being without ablution. Reading the adhan and iqamah in a state in which it is necessary to perform a full bath (ghusl) is condemned even more strictly. Reading the iqamah in such a state is more condemned than reading the adhan. One who is able to perform both of these actions while standing cannot perform them while sitting.

It is impossible to change melodies during the announcement, to pronounce short syllables for a long time. Moreover, such an incorrect pronunciation is condemned if the meaning does not change, and if the meaning changes, then this is considered sinful. For example, it is sinful when pronouncing "... Akbar" to stress or stretch any of the vowels; in the word "Allahu" put the emphasis on the initial letter "A"; in the words "salad" or "falah"

pronounce "a" longer than the Arabs do; instead of "salaah" say "sala". If the caller makes most of these mistakes consciously, he falls into disbelief (kufr), because in this case the words take on a different meaning.

This is a very serious issue that many Muslims remain unattended to.

The call to the desirable (sunnah) prayers of the Azan and the iqamah for the desirable prayers is not pronounced.

But collective desirable prayers (holiday, solar and lunar eclipses, petitions for rain, tarawihi) are called for by saying:

Assalata jami'a (everyone get up for prayer) or similar in meaning with these words. This call is pronounced at the onset of prayer time or before it begins, because it replaces both the adhan and the iqamah. According to a reliable word, this is pronounced once, and during tarawih prayers - before each two-rakah prayer. It is also pronounced before performing the Witru-namaz in the month of Ramadan, because it is desirable to perform them (witru-namaz) collectively.

It is also not pronounced when performing a funeral prayer, but if at the same time the number of people at this prayer increases, it is advisable to pronounce Assalata Jami'a.

2 Book of prayer (prayer). Kitaba salat

Conclusion:

There are four types of prayers around the performance and non-performance of the adhan and iqamat:

1) prayers for which adhan and iqamah are desirable. These are all five obligatory prayers performed separately, that is, each at its own time. And if the obligatory prayers will be performed at the same time, as reimbursable, and also when traveling, it is advisable to call only for the initial prayer, and for the subsequent ones, ikamah is desirable;

2) these are obligatory prayers performed together (reimbursed or transferred along the way). For these, besides the first prayer, they read iqamah;

3) prayers for which adhan and iqamat are desirable. Such prayers are performed by saying Assalat Jami'a. These are collective sunnat prayers;

4) the fourth type is prayer, for which nothing needs to be said. This is the funeral prayer (janazah prayer). But if there is hope for an increase in the number of prayers, it is advisable to pronounce Assalat Jami'a or similar in meaning to him.

Places where it is desirable to announce the adhan

It is advisable to read the azan in the ear of a saddened person; a sick person from jinn, an angry or enraged person or animal. It is advisable to say the azan in case of fire and hallucinatory visions with the help of jinn. It is also desirable to pronounce the azan after the one setting off on the journey, in the ear of the newborn, i.e., in the right ear of the azan, in the left - iqamat.

The hadeeth says: “Whoever pronounces adhan in his right ear at birth, and iqamat in his left ear, his child will not be harmed by genies hunting for children.”

To say the adhan in the ear of a child, a man is not required, a woman can also do this. It is also advisable to read Surah Ikhlas in the right ear of the newborn.

It is written in Fathul ‘allam and I’anate that it is undesirable to pronounce the adhan when burying the dead, likening him to a person setting off on a journey. Some say that it is desirable to pronounce the adhan at the funeral.

3 Shafi'i fiqh

–  –  –

It is advisable for the one who hears the adhan and iqamat to answer them, repeating everything that the caller says, except for “Haya ‘ala ...”, “Assalatu khairu-m-mina-n-navm” and “Kad kamati ssalati”.

It is desirable to answer all four "Haya 'ala ...":

“La hawla wa la quwwata illa billahil 'aliyil 'azim” (“Only Allah will save from delusion and worship is possible only with His help”). Ibnu Sunni narrated that the Prophet said after the words “Hayyah ‘alal falah”:

“Allahu-mma j’alna minal muflihin” (“O my Allah, You make us among the happy ones”). Therefore, after the words "La hawla ..."

it is desirable to pronounce these words.

In the book "Bushral Karim" it is written that whoever hears all four "Hayya 'ala ...", it is advisable (sunnah) to pronounce these words, that is, after the caller says "Hayya 'ala ...", the answerer will also repeat these words, then he will say: “La hawla wa la kuvvata ...” and after the last “Haya 'ala ...” he will add to what was said “Allahumma j'alna ...”.

To the call "Assalatu khairu-m-mina-n-navm" they answer:

"Sadakta va barirta" ("You are right and have many good things").

That is what the hadeeth says.

In the book "'Ubab" it is written that the expression must also be added:

"Wa bil hakki natakta" ("You have spoken the truth"). It's also better to add:

“Sadaka Rasulullahi, sallallahu ‘alayhi wasallam, assalata khairum-mina-n-navm” (“The truth is that the Messenger of Allah r said that prayer is better than sleep”). So it is written in the book Bushral Karim.

4 Book of prayer (prayer). Kitaba salat

For each "Kad kamati salatu ..." they answer:

"Akama-hallahu wa adamaha wa ja'alani min salihi ahliha"

(“May Allah exalt this prayer and perpetuate it, and make me from the galaxy of the best in prayer”). This is what is said in the hadith narrated by Abu Dawud.

After the words "Va adamaha ..." they say:

“...ma damati ssa-mavatu val arzu” (“May this prayer be immortalized as long as the earth and heaven are eternal”).

Hearing "Assalatu Jami'a", one should answer:

"La hawla wa la quwwata illa billah."

According to a reliable word, it is desirable to answer all the adhans heard, up to the adhan that is read in the ear of a newborn when naming. But Ramali says that it is undesirable to answer other adhans, except those calling for prayer. Ibn Qasim also agreed with this.

After adhan and iqamah, it is advisable for the caller and responder to read salawat to the Prophet r.

The sunnah is considered fulfilled if you pronounce salavat in any form, but more worthy than all salavat “Salat Ibrahim” (“Kama ssalayta ...”). After it, salawat is read: “Assalat wa salamu ‘alaika I Rasulullah.” You can also say salawat, read after the call from the minaret: “Assalatu wa salamu ‘alaika I Rasulullah.

Assalatu wa ssalamu ‘alaika wa ‘ala alika wa askhabika ajma’in.”

Those interested can add:

–  –  –

It is also desirable for those who are in the bath to answer the adhan. It is also desirable to respond to the one whose body is in impurities, except for the mouth. Having cleared his mouth, and it is advisable for him to answer if not much time has passed since the call. It is also desirable to answer the azan for those who do not have wudu, who must do a full wudu (bath) and a woman during menstruation.

It is condemned to answer the azan who is in the toilet and performs marital duty. At the end, if a lot of time has not passed since the adhan, it is advisable to answer.

It is desirable for those who are on tawaf (bypassing around the Kaaba) to answer.

It is undesirable to answer the azan of a person performing sunnat prayer, even if he answers only four (haya ‘ala ...) or says: “Sadakta va barirta”, his prayer deteriorates. But at the end, again, if not much time has passed, it is advisable to answer.

Anyone who enters the mosque on Friday during the adhan, after the imam starts the khutba, must first answer the adhan while standing, then perform two rak'ahs of the tahiyat prayer (prayer of entering the mosque). You can, in order to hear the khutbah, first perform tahiyat prayer, then answer the adhan.

Explanation of what the imams said about the answer to the adhan, carried away by the study of ‘ilm Until the end of the adhan, it is advisable not to say anything except the words of the answer to it, even if you are carried away by studying the sciences, reading the Koran or remembering Allah (dhikr). It is necessary to put aside all this and answer the azan, even with the prescribed lesson, too, because the deadline for answering the azan passes, i.e.

limited, and the lesson time does not pass.

Jalaluddin Suyuti said that the one who speaks during the adhan runs the risk of meeting his death in disbelief. May Allah save me from this.

Imam ash-Sharani in the book “Al Uhudul Muhammadiyat” writes: “A general command (amr) came from the Prophet r to all of us that we respond to the words of the Muadzin, as indicated in the hadith. Therefore, out of respect

6 Book of prayer (prayer). Kitab salat to the Prophet r, who indicated the Shariah, you need to answer the adhan and you should not be distracted by useful or useless conversations. Because each type of worship (‘ibadat) has its own due time. There is one time for answering adhan, one time for tasbeeh, and another time for reading the Quran.

For example: it is impossible for a slave to read istikhfar in the place of Al-Fatiha or read it at sujd or ruku (earth and waist bows), and to read Al-Fatiha in the place of tashahud At-Takhiyatu, it is also impossible in the indicated for one thing, time to do some other things. To such a worthy command, many are careless, even those who study ‘ilma, and the rest are even more so.

Some of the students of ‘ilma, without answering the azan and without performing prayer in a group, remain bowed over books on grammar, law, etc. Their answer to this is that ‘ilmu is dearest of all. But it's not like they claim. Not a single ‘ilma can be more expensive than a prayer performed in time in a team. This is also known to those who know the dignity of Shariah commands. My mentor ‘Alliyun Havwas, when he heard “Khayyah ‘ala salat…”, trembled, as if melting from the shame of the Splendor of Allah I.

And he answered the Muadzin in full Khuzur (thoughts and remembrance of Allah I) and in complete humility. You know this too. May the Almighty guide you on the right path."

What is desirable to say after the morning and evening adhan

After calling for the evening prayer, it is advisable for the muadzin to read:

“Allahumma haza ik’balu laylika wa idbaru naharika wa aswatu du’atika fag’fir li” (O my Allah, this is the onset of Your night and the return of Your day and the voice that calls to You, so cleanse me from sins).

After calling for morning prayer, it is advisable for the muezzin to read:

–  –  –

Hearing the azan, it is advisable to say the same after answering the azan and reading the salawat to the Prophet r.

The actions given here are independent, i.e.

one can be done without the other.

Reading svalavat to the Prophet r before adhan and iqamat Before pronouncing iqamat, it is desirable (sunnat) to read salawat to the Prophet r. "Allahumma svali ala sayyidina Muhammadin wa ala ali sayyidina Muhammadan vassalim."

–  –  –

It is reported that Anas ibn Malik said that the Messenger of Allah r said: "A prayer between the call to prayer and the announcement of its beginning will not be rejected." Narrated by an-Nasa'i, and Ibn Khuzayma said it was authentic.

The prayer that is recommended for reading is: “Allahumma inni asalukal 'afwa wal 'afiyata wal mu'afata fi ddini wa ddunya wal akhirati” (O Allah, I ask You for forgiveness in religion, and in worldly, and in akhirat, as well as health).

The time after the azan until the iqamah, with the exception of when you perform sunnat ratibats (desirable accompanying ratibats for obligatory prayers), is best spent in prayer. The prayer read in the prostration (sujda) of those desirable prayers performed is also considered the prayer we are talking about.

It is enough to read Ayatul-Kursi. It is said that the one who reads "Ayatul-Kursi" after the adhan, before the iqamat, the sins committed between two prayers are not counted. In “Khamish makamatul khaziri” it is written: “If the one who hears the azan says: “Marhaban, bilkaili, adlan, marhaban bissalati ahlan,” then he is written down for two thousand steps” (Welcome, messenger of truth, also, welcome , prayer time).

8 Book of prayer (prayer). Kitabu salat In the book "Shanvani" it is written: "If someone after the words of the muazzin" Ashkhadu anna Muhammadan rasulullah "says:" Marhaban bihabibi wa kurrati 'ayni Muhammad binu 'abdallah sallalhu ta'ala 'alaihi sa salam "and after these words kisses both nails thumbs and run over both his eyes, then his eyes will never hurt ”(Welcome, welcome light of my eyes, Muhammad, son of 'Abdallah).

Imam Abdul Wahhab Sharani in the book "Al uhdul Muhammadiyat"

writes: "The Prophet Muhammad r gave us a general command to ask Allah I between the adhan and the iqamat - whether from worldly goods, whether from a reward in Ahirat."

Without a valid (according to Sharia) reason, this period of time cannot be missed without prayer, because at this time the veils are lifted between the supplicant and the Almighty. It is similar to how the ruler (khan), having opened the doors, receives his servants and friends.

Just as the requests of those who entered the khan are fulfilled, starting with those standing in the forefront, Allah I also fulfills the requests of the slaves.

In a hadith narrated from Abu Dawud, it is said: “A prayer read between the adhan and the iqamah is not rejected.” The Companions asked: “O Messenger of Allah, what should we ask for?” “You are asking for the blessings of the world and Ahirat,” the Prophet replied.

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conditions and prescribed obligatory elements of prayer (shurut as-salat, farz as-salat) conditions (shurut) for performing prayer Pillar (rukn) is any element of prayer, without which it will be invalid. The pillars of prayer include six conditions (shurut) that are not related to the essence of prayer, and six duties (furud) that are integral parts of prayer as such.

According to the madhhab of Imam ash-Shafi'i, there are five conditions for prayer:

1. performing ablution and bathing (who is obliged to perform them);

2. observance of cleanliness of the body, clothes and places of prayer;

3. the onset of prayer time;

4. covering the body (avrata);

Standing in the direction of the Qibla from the beginning to the end of the prayer.

If at least one of these conditions is not met, prayer is not counted.

1. performing ablution and bathing (who is obliged to perform them) A necessary condition for the validity of prayer is cleansing from minor and major defilement, as well as from defilement caused by menstruation and postpartum hemorrhage, which has already been discussed in detail in the section on regulations regarding purification.

2. Keeping the body, clothes and place of prayer clean

60 Book of prayer (prayer). Kitaba salat to the person. The clothing of the worshiper, the purification of which is one of the necessary conditions, includes any item of his attire, sandals and socks that come into contact with the worshiper and come into motion when he is in motion. If the clothes do not move, and something unclean is on its motionless edge, the prayer is considered valid. It is not allowed to perform a prayer in sandals, the soles of which are unclean. If a person takes off his sandals and stands on their upper part, prayer is allowed. As for the place of prayer, it is enough to clean the place where the prayer will stand, and those places that he will touch with his palms, knees and forehead.

In the case when, when making prostrations during prayer, the worshiper will be forced to touch something unclean with the edges of his clothes, but will not touch it with parts of his body, it is allowed to pray if the unclean thing is dry and does not stain his clothes. This is explained by the fact that a necessary condition is only the cleanliness of the place of prayer.

It is allowed to pray on two garments sewn and lined, the lower part of which will be unclean, and the upper part clean, because when dirty clothes lie under clean clothes, it is considered that the prayer is performed in a clean place. It is also allowed to pray on something dense, for example, on a thick carpet, one side of which is clean and the other is dirty (if liquid dirt does not penetrate the clean side).

It is not allowed to perform a prayer in an unclean place, when a thin cloth is spread on it, through which what is under it is visible, or the smell of the unclean is felt. You can pray on the boards, the lower part of which is defiled, and the upper part is clean. If you sprinkle the soil on which something unclean has fallen with clean earth, as a result of which the smell will be felt to a lesser extent, it is allowed to pray in such a place.

–  –  –

has already arrived. In the case when he begins to pray, believing that the set time has not yet come, and then it turns out that it has nevertheless come, his prayer is considered invalid.

The basis of this condition is the words of Almighty Allah (meaning): “Verily, believers are commanded (to perform) prayer (at a certain) time” (Quran, 4:103). This means that each prescribed obligatory prayer must be performed not earlier and not later than the time set for it.

It is reported that the Prophet r said: “The Almighty and Great Allah prescribed five prayers. The one who will properly perform ablution before these prayers and begins to pray in a timely manner, making all the (required) waist and earthly bows and showing complete humility (khushu’), Allah promised to forgive. To the one who does not do this, Allah did not promise anything, and therefore, if He wishes, He will forgive him, and if He wishes, He will subject him to torment.

(Malik, Abu Dawud, an-Nasa'i).

Prayer time For each of the five obligatory prayers, a strictly defined time is set for its performance.

In addition to the obligatory prayers, some sunnat prayers also have a certain time of performance, for example, ratibats (sunnat prayers performed together with the obligatory ones), eid prayers (holiday prayers), tarawihi (prayers performed in the month of Ramadan after the obligatory night prayer), vitr , zuha, tahajjud, awvabins, ishraq, etc.

Here we will consider only the time of obligatory prayers.

Morning Prayer Time Morning prayer begins at dawn and continues until sunrise.

Before dawn, a white stripe appears in the sky from the eastern side in the form of a “fox tail”, directed from east to west. This phenomenon is called "false dawn", and the time for morning prayers has not yet come. After a while, white stripes appear across the "fox tail". The appearance of these transverse white stripes is considered the beginning of dawn and the onset of the morning prayer time.

62 The book of prayer (prayer). Kitabu Salat Time for the Dinner Prayer The time for the Dinner Prayer begins when the sun passes its zenith and begins to decline to the west, and continues until the time for the sunset prayer.

To determine the time of the lunch prayer, you should place a flat stick vertically (at an angle of 90 degrees) on a horizontal surface. As the sun approaches the zenith, the shadow of the stick becomes shorter and shorter. When the sun is at its zenith, the shadow of the stick becomes the shortest, and later, when the sun begins to tilt to the west, the shadow begins to increase. At this time, when the length of the shadow begins to grow, it is time for the lunch prayer. It continues until the sunset prayer time.

Pre-Sunset Prayer Time Pre-sunset prayer begins when the length of the shadow of a vertically placed stick is equal to the length of the stick and the length of its shortest shadow (i.e., the length of its shadow when the sun was at its zenith), and continues until full sunset.

Evening Prayer Time The evening prayer time begins at full sunset and continues until the glow (reddish glow of sunset) on the western side disappears.

Night prayer time The night prayer time begins at the end of the evening prayer time and continues until dawn, that is, until the morning prayer time.

Other information about the time of prayer Although prayer can be performed during the entire period established for it, we should try to perform it immediately after the time of its performance, since for this we will receive the greatest reward. Further, with the passage of time, the reward for prayer decreases.

After half the time has passed during which prayer can be performed, we will no longer receive a reward, but we must

63 Shafi'i fiqh, the task of performing prayer is considered fulfilled. For delaying the performance of prayer for an even later date without a good reason (‘uzru), a sin is recorded for us, and the later we perform prayer, the greater the sin.

Namaz is considered to be completed on time if at least one rak'ah has been performed at the time set for this prayer.

If the time for prayer has expired, then it must be compensated as soon as possible, without postponing, for example, until the next prayer. In niyat, you should say that you intend to refund this prayer.

It should be noted that any missed prayer should be made up as soon as possible - the sooner the better.

The time when the performance of prayer is Karahat Karahatu-ttahrim is the performance of prayer without a reason in the following periods:

1. when the sun is at its zenith (except on Friday);

2. after the morning prayer before sunrise to the height of the bayonet;

3. after the afternoon obligatory (fard) prayer, as well as after the sun acquires a yellowish-red color before its sunset and before its full sunset.

During these periods, you can perform prayer, performed after the manifestation of any reason. For example, sunnat prayer performed after ablution, or during a solar or lunar eclipse, or to pray for rain, etc. In the Haram mosque, in Mecca (i.e., in the mosque in which the Kaaba is located), you can also pray at any time.

Prayer can be refunded at any time.

4. covering of the body (avrat) In common usage, the word “avrat” means “weakness, lack; what needs to be hidden; something to be ashamed of." As a Sharia term, this word is used to refer to those parts of the body that must be covered during prayer.

An indication of the obligation of this is the words of Almighty Allah (meaning): “decorate yourself at every place where you prostrate…” (Quran, 7:31). Jewelery here refers to clean and, if possible, beautiful clothes that properly cover the body.

64 Book of prayer (prayer). Kitabu salat It is narrated from the words of Aisha that the Messenger of Allah r said: “Allah Almighty will accept the prayer of only that sexually mature woman who will have a veil” (Abu Dawood, at-Tirmizi). An indication that it is obligatory to cover such places is also the unanimous opinion of the Ulama, for not one of the imams of the madhhabs objected to this.

A person who has begun to pray stands before his Lord and conducts a secret conversation with Him. This means that he is obliged to show respect towards his Patron and observe the necessary rules of decency by covering certain places.

This must be done for the sake of prayer itself, and not out of fear that during prayer someone will see these places. That is why all Ulama believe that if a naked person, who has the opportunity to cover himself properly, prays in a dark place, his prayer will be invalid.

During prayer, a man should cover everything below the navel and above the knees (the navel does not refer to what is indicated by the term awrah). This is indicated by the hadeeth ‘Amra b.

Shu’aiba, who narrated the words of his father, who reported that his grandfather said: “...his ‘awrat, which refers to everything that is below the navel and above the knees” (Ahmad, ad-Darakutni). It is known that the Prophet r forbade exposing the thighs. It is narrated from the words of Ibn Abbas that the Messenger of Allah r said: “The thigh is an awrah” (al-Bukhari, at-Tirmidhi).

Avrat should be covered from the sides, not from below. This is explained by the fact that in the event of difficulties, hiding the Avrat is not a necessary condition. If it were required to cover the avrat from below, then during prayer it would be obligatory to wear trousers or something that could serve as a substitute for them, but no one spoke about this.

As for a woman, her whole body, with the exception of her face and hands, is ‘awrah. An indication of this is the above hadith of Aisha, which reports that the Prophet r said: “Allah Almighty will accept the prayer of only that sexually mature woman who will have a veil.” It is reported that the Prophet r said: “(The whole body) of a woman is awrah, and when she appears (in public), the shaitan draws the eyes (of people) to her” (at-Tirmidhi).

It is reported that ‘Aisha, may Allah be pleased with her, said: “May Allah have mercy on women from among the first Muhajirs! When Allah Almighty sent down the verse (meaning):

"... and let them cover the cutouts on the chest with their bedspreads ..."

(Quran, 24:31), they tore their thickest cloaks and began to use

6 Shafi'i fiqh use them as coverings" (al-Bukhari). It is also reported that she said: “The veil is that which hides the hair and skin” (‘Abd al-Razzaq). The parts of the body mentioned by us are considered as awrah not in relation to the one who prays, but in relation to other people. So, if during prayer a person sees through the cutout on his chest that part of his body that belongs to the awrah, this will not make his prayer invalid.

It will not be possible to properly cover the awrah if the clothes are so thin that it will be possible to determine the color of a person's skin through it. It is reported that once when Hafsa b. ‘Abd ar-Rahman, who was wearing a thin veil, ‘Aisha took this veil and tore it, after which she put a thick veil on Hafsa (Ibn Sa’d).

If the clothes stick to the awrah and take the form of covered parts of the body or if the clothes are narrow, this is not an obstacle to prayer, since in such a case everything that needs to be covered will be covered, but it is forbidden to look at the above-mentioned parts of the body.

If a person fails to find something with which he could cover the awrah, he should pray while sitting and mark the bows and bows of the earth with gestures, since covering the awrah is more important than performing the pillars of prayer.

If a person finds any piece of matter that will hold on to his body, he is obliged to use it if possible. If a person has the hope of finding something to cover himself, and he can do it, even if he borrows something from someone that will allow him to do this, it is advisable to postpone prayer until almost the end of the time allotted for it.

If a person cannot find anything but a defiled (najas) garment to cover the awrah, he should put on that garment and pray in it, since not keeping cleanliness is a lesser evil than not covering the awrah. Here it is necessary to be guided by the principle of choosing the lesser of two evils. So, for example, if a wounded person begins to bow to the ground, blood may flow from his wound, and therefore he should pray while sitting and mark the waist and earthly bows with gestures. This is explained by the fact that refusing to prostrate is a lesser evil than praying in a state of defilement. So, for example, during some voluntary prayers,

66 The book of prayer (prayer). Kitab salat performed by a rider who sits on his mount is allowed to do without prostrations. If a person manages to find something with which it will be possible to cover only part of the Awrah, he is obliged to use it.

First of all, you should cover the genitals, then the buttocks and pubis, then the hips and knees. As for the woman, after the hips she should cover her stomach, then her back, and then her knees.

If a person does not find anything with which to cover the awrah, he can pray without it. Such a prayer should not be repeated even if there is a margin of time, unless the actions of the servants of Allah I served as the reason that prevented a person from finding something to hide behind. In such a case, the prayer should be repeated after the obstacle of this kind disappears, to which already mentioned in the section on cleansing.

It is not permitted to start prayer if a quarter or more than a quarter of one of those parts of the body that must be covered remains uncovered, since in many regulations a quarter is equated to a whole.

The prayer will become invalid if, during its performance, a quarter of one of such parts of the body that must be covered is opened, and if it remains open for the time necessary to perform one of the pillars of the prayer, along with those of its elements (tasbihat), which are performed according to the Sunnah .

Here we are talking about such a case when the above-mentioned places are exposed by themselves, but if this is the result of human actions, the prayer immediately becomes invalid. If the worshiper immediately puts on an izar that has fallen due to great crowding during a common prayer, his prayer will not become invalid. If he does not hasten to do this, but remains in a similar position for the time necessary to pronounce "tasbihat" or perform a whole pillar of prayer, then his prayer will become invalid.

All parts of the awrah should be taken into account, and if their total area is equal to a quarter of the area of ​​one of the parts of the body that needs to be covered, then the prayer will be invalid.

5. Turning to the Qibla An indication of the obligation to face the Qibla during prayers are the words of Almighty Allah, Who said (meaning): “We saw how your face turns to the sky, and We do not

67 Shafi'i fiqh will certainly turn you to the Qibla, with which you will be pleased. Turn your face towards the Forbidden Mosque, and the believers, wherever you are, turn your faces towards it. (Quran, 2:144). Anyone who is in Mecca must turn to face the Kaaba.

If during prayer a person is not able to turn to the Qibla, he should pray by turning where he can turn, since duties are imputed in accordance with the possibilities, and difficulties should be eliminated. The same applies to such cases when an illness does not allow a person to turn to the Qibla himself and there is no one next to him who would help him do this, or when a person is healthy and can turn in the right direction, but is afraid that if he does this, then from the other side an enemy or a wild beast will attack him. In such cases, the prayer may not turn to face the qibla.

It is reported that, describing a prayer that is performed under the influence of fear, ‘Abdullah b. ‘Umar said: “If fear is stronger than this, then pray standing or sitting on horseback, regardless of whether you turned your faces to the Qiblah or not” (al-Bukhari).

A rider who performs voluntary prayer outside the city is not required to face the qibla. This is indicated by the hadith of Ibn ‘Umar, who narrated that the Messenger of Allah r often performed voluntary prayers on horseback, regardless of which direction his camel was heading. In another version of this hadith, it is reported that he said: “(While on the road), the Messenger of Allah r used to perform voluntary prayers and obligatory witr riding on his camel, in whichever direction she went, but he did not perform the prescribed obligatory prayers on horseback” (Muslim).

You can find out in which direction Qibla is from the mihrabs of mosques, but if there are no mosques nearby, you should ask about it from the local residents from among those whose testimony regarding religious affairs can be accepted. Reports of infidels, wicked people (fasik) and children are not accepted on faith, except in such cases when there is reason to believe that they are most likely telling the truth.

If a person is in the desert or in the sea, he should determine the direction of the Qibla by the stars, because Allah Almighty said (meaning): “He is the One Who created the stars for you, so that you find your way in darkness on land and on the sea; We have explained the signs in detail to people who know” (Quran, 6:97).

68 Book of prayer (prayer). Kitaba salat In addition, you can do this with the help of navigation devices.

In the event that no means of determining the direction of the Qibla is available, a person should try to do this by inference and pray, turning in the direction where, in his opinion, the qibla should be. If, at the end of the prayer, a person finds out that he made a mistake in determining the right direction, this prayer should not be repeated, since he did everything that was in his power.

It is reported that Mu'adh b. Jabal said: “Once, while on the road with the Messenger of Allah r, we performed a prayer, turning not towards the Qibla. At this time, the sky was covered with clouds, and after the completion of the prayer and the pronunciation of the taslim, the sun appeared. We began to say: “O Messenger of Allah r, during prayer we did not turn towards the Qibla!”, And he replied: “Your prayer was rightfully lifted up to the Almighty and Great Allah” (at-Tabarani).

If during prayer a person finds out that he made a mistake in determining the direction of Qibla, he should turn in the right direction without stopping praying. It is reported that Abdullah b. Umar said: “Once, when people were performing morning prayers in Quba, a man appeared to them and said: “Tonight, the verses of the Qur'an were sent down to the Messenger of Allah, and he was ordered to turn his face to the Kaaba (during prayer), so turn to her and you. Before that, their faces were turned towards Sham, (but, having listened to him), they turned towards the Kaaba ”(al-Bukhari).

The prayer of a person who first tries to independently determine the direction of the Qibla and chooses one of the cardinal points, and then refuses his choice and turns in the other direction, will become invalid, even if it later turns out that the second time his choice turned out to be correct. This is explained by the fact that he should have prayed, turning in the direction that he initially chose, but he refused this, due to which his prayer became invalid, despite the fact that he prayed, turning towards the Qibla, as it should be done . Since the correct direction was chosen later, this person became like one who prayed towards the Kaaba before being told to turn towards it, and then received such a command. Thus, this person should repeat his prayer in view of refusing to do what he was obliged to do.

69 Shafi'i Fiqh It is not permissible to start praying when a person who is not clear in which direction the qibla is, has not made any effort to find it out. The reason is that he was obliged to try to determine the direction of the qibla, but he did not. Such prayers should be repeated in all cases, with the exception of those when it later turns out that the person has guessed the right direction, since he has achieved that for which the clarification is imputed to everyone who is going to make a prayer. Clarification is imputed as a duty not in itself, but for the sake of a different goal, which, unlike the previous case, was achieved. The fact is that changing the direction that was originally chosen as a result of the clarification makes the prayer invalid. This is analogous to such cases when a person prays in clothes that he considers unclean, and then it turns out that they were clean, or when he prays, considering that the time set for this prayer has not yet come, or when he prays, considering , which is in a state of minor defilement, and then it turns out that his assumptions are not true. In all such cases, the prayer becomes invalid.

It is allowed to pray by several people who, as a result of clarification, came to different conclusions about the most likely direction of the qibla and turned in different directions if each of them performs an individual prayer. If the prayer was collective, the prayer of the one who deliberately turned in the wrong direction to which the imam turned would be invalid.

In the case of praying on a ship, a person is obliged to turn towards the qibla, if he has such an opportunity. You cannot pray without changing your position if the ship turns in different directions. In such circumstances, the worshiper should turn towards the qibla after each turn of the ship, since this is not difficult to do, and duties are charged in accordance with the possibilities.

If a blind man tries to find out the direction of the qibla and starts individual prayer, turning in the direction he has chosen, and then some person comes who will show him the right direction, then this person cannot follow the blind man as an imam, since it will be clear to him that his the imam made a mistake at the beginning of the prayer, as a result of which something invalid appeared to be at the basis of it.

70 Book of prayer (prayer). Kitaba salat

–  –  –

The components (lasso) are obligatory actions for prayer. If at least one ruknu is not performed, prayer is not counted.

Namaz has thirteen components:

1. INTENTION Intention must be done with the heart. It is an action of the heart, and it is desirable to pronounce it with the tongue, because it reminds the heart of the intention.

The intention is made with the pronunciation of "Allahu Akbar", when entering into prayer. For example, it reads first: "I intend to perform two rak'ahs of the morning obligatory (fard) prayer." It is desirable to speak in this way, because it helps to remember prayer.

The pronunciation of "Allahu Akbar" and the intention of the heart are performed simultaneously.

Here you need to remember and say what kind of prayer they intend to perform. For example: “I intend to perform a two-rakat morning Farz prayer. I intend to perform the dinner (afternoon or night) obligatory prayer. In addition to the above, when intending, it is advisable to indicate the number of rak'ahs, to note that this is done for the sake of Almighty Allah, on time or a refundable prayer. For example: “I intend to perform a two-rakah morning Farz prayer on time for the sake of Allah. Allahu Akbar."

The intention for prayers of ratibats or other sunnats is performed as follows: “I intended to perform two rak'ahs of the sunnat-ratibat of the morning prayer; two rak'ahs of namaz-sunnat ratibata before lunch prayer; two rak'ahs of the sunnat-ratibat of the afternoon prayer; two rak'ahs of the sunnat-ratibat of the evening prayer; two rak'ahs of the sunnat-ratibat night prayer; two rak'ahs of Sunnat-Ratibat of Avvabins; two rak'ahs of zuha; two rak'ahs vitra; one rak'ah ratibat vitrue; two rak'ahs of tahajjud; two rak'ahs of an eclipse (sun or moon); two rak'ahs of sunnat ablution; two rak'ahs of istikharah; two rak'ahs for the fulfillment of desires; two rak'ahs of prayer for rain; two rak'ahs salatul-uns ... for the sake of Allah Almighty. Allahu Akbar."

71 Shafi'i fiqh

2. SAYING "ALLAHU AKBAR" WHEN INTRODUCING

TO NAMAZ

The conditions of the second component of prayer:

one). pronounce words in Arabic so that you hear yourself;

2). look towards the Qibla;

3). make an intention when entering prayer;

4). the time of prayer;

). do not stretch the first sound (the words "Allahu Akbar") and the sound [b], because the meaning changes. If you consciously stretch these sounds, you can fall into disbelief.

It is sinful to pronounce “Allahu a-akbar” or “Akba-ar”, “Wallahu”, or “Allahu vakbar”, or “akbbar”. You need to say "Allahu Akbar".

3. STANDING UP If you perform the obligatory prayer, you must stand.

If you cannot perform prayer while standing, then you can perform it bending over, if you still cannot, then sitting on your left or on your right side; lying on your back, facing the Qiblah; eye movement. At each judgment, the sign lasts longer.

You can perform sunnat prayers while sitting, or if you feel dizzy while standing while performing the obligatory prayer; if urination occurs while standing; if there is a risk of getting a bullet or an arrow from the enemy in battle.

If it is difficult to stand while performing prayer in a group, then it is better to perform it standing separately.

If it is difficult to bend down and rise, then prayer is performed while standing, making signs for ruku’ and sujda (bows and prostrations).

One who, due to illness or any other reason, performs the sunnah prayer while sitting, will receive the same reward as for standing prayer.

When performing the desired prayer while sitting (if he could perform standing), they receive a reward equal to half of the prayer performed while standing. The same applies to the one who performs prayer lying down.

When praying in a standing position, the head should be slightly tilted, the gaze is directed to the place of judgement, a distance equal to a span is maintained between both legs, the toes are directed towards the Qibla,

72 The book of prayer (prayer). Kitaba salat the belt and keep the knees straight, the legs are placed on the same level, do not lean on one leg, do not turn the head around and do not move the body.

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The first centuries of the spread of Islam were the heyday of theological thought. During this period, various areas of Qur'anic sciences, hadith studies and fiqh developed intensively. Intellectual advancement often took place through face-to-face debates among the greatest Muslim scholars, among whom were the founders of madhhabs.

The theologian who perfected his teaching not only through scrupulous study of sources, but also through open debate with colleagues was Muhammad al-Shafi'i. One of the most widespread Sunni madhhabs in fiqh is named after this scholar.

The Life of Imam Ash-Shafi'i

BUTbu Abdullah Muhammad ibn Idris ash-Shafi'i He was born in 150 Hijri (767 Miladi) in the city of Gaza. Parents were from Holy Mecca and ended up in Palestine, since the head of the family was engaged in military affairs. Muhammad's father died when his son was two years old. And his mother decided to go back to Mecca. Muhammad al-Shafi'i himself was from among the Quraysh, while his genealogy is in contact with the Banu Hashim clan, from which the Final Messenger of the Almighty (s.g.v.) descends.

In Mecca, the future founder of the new religious and legal madhhab devoted all his time to study and science. According to some sources, at the age of eight, Muhammad ash-Shafi'i knew the Holy Quran by heart. By the age of ten, he had learned the fundamental work Al-Muwatta. After moving from Mecca to Medina, Muhammad began to go to the lessons of the author of this work, imam, who was struck by the breadth of knowledge and abilities of the student.

Already at a more mature age, ash-Shafi'i attended the classes of one of the founders of the Hanafi madhhab Muhammad ash-Shaibani. An interesting story connects him with the latter. While in Najran, Imam al-Shafi'i was accused of spreading calls for the displacement of the existing government in the state. In addition, they hastened to rank him among the Shiites, which further aggravated the already difficult situation of the scientist. Imam al-Shafi'i was transported to Syria, where he had a conversation with the head of state Harun al-Rashid. The views of the imam aroused sympathy in the caliph, but the release from prison came only after the intercession of Muhammad ash-Shaybani, who at that time worked as the chief judge (kady) in Baghdad. Ash-Shaibani insisted that Muhammad ash-Shafi'i move to his city.

At the same time, visiting the lessons of the Baghdad kadiy left mixed impressions on the imam. On the one hand, ash-Shafi’i discovered the subtleties of the Hanafi madhhab with the deepest interest, and on the other hand, he resolutely did not like the criticism of Imam Malik ibn Anas, which often came from the lips of Muhammad ash-Shaibani. At the same time, Imam al-Shafi'i did not want to have a public argument with his friend. Ash-Shaybani, having learned about the objections of his student, insisted that everyone could watch their intellectual dispute. As a result, the victory in the debate on the legacy of Imam Malik ibn Anas remained with Muhammad ash-Shafi'i. It is noteworthy that the outcome of the theological confrontation did not affect the friendship of the two scientists. Muhammad ash-Shaibani admitted his defeat, but his good feelings towards ash-Shafi'i only intensified. This example is good in that it shows how discussions should be conducted among Muslims. The existing disagreements about minor points should not become a real bone of contention between people who profess the same faith.

At the same time, the founder of the Shafi'i madhhab received patronage from Caliph Harun ar-Rashid. This significantly affected his financial situation, which, in turn, affected the imam's ability to travel and enrich his ideas about the world around him. Subsequently, Muhammad ash-Shafi'i settled in Cairo, where he died in 204 Hijri (820 Miladi).

What distinguishes the Shafi'i madhhab

The madhhab of Imam al-Shafi'i is a kind of reaction to the Maliki theological and legal schools, under the influence of which it was originally formed. Within its framework, an attempt was made to remove some of the contradictions between the previously formed madhhabs and simplify them. So, for example, the Shafiites in deriving theological and legal judgments turn to the words of the Prophet Muhammad (peace be upon him) and the practice of the Madinan Ansar, not paying too much attention to this, like the Maliki. In addition, the Maliki position on theological decisions made for public benefit (istislah) is reflected within the framework of the Shafi'i madhhab. It will not be wrong to say that the Shafi'i madhhab occupied an intermediate position between the supporters of the use of reason in deriving judgments (ashab al-rayi) and the camp of literalists (ashab al-hadith).

Naturally, Holy Quran and Noble Sunnah do not cease to be the main sources of law within this madhhab. However, the Shafiites turn to hadiths only if the relevant aspects are not reflected in the Qur'an. At the same time, it is important that the hadiths were transmitted through the Medinan companions. The unanimous opinion of Muslim scholars ( ijma) also occupies a separate place in the hierarchy of methods of the Shafi'i madhhab. From the previously created theological and legal schools, such sources migrated as kiyas(judgment by analogy) and istikhsan(correction of qiyas if its norms do not work in the new conditions).

The Shafi'i madhhab is currently one of the most widespread theological and legal schools. His followers can be found in various parts of the world: Malaysia, Indonesia, Egypt, East Africa, Lebanon, Syria, Pakistan, India, Jordan, Turkey, Iraq, Yemen, Palestine. In addition, this madhhab is also represented in Russia - the Chechens, Avars and Ingush traditionally adhere to its provisions in religious practice.

By creating a family, a person takes responsibility - both in terms of the spiritual and moral education of its members, and in terms of material security. However, it is not always possible to build healthy family relationships, and even yesterday, close people decide to disperse. The family ceases to exist. A with

Obligatory almsgiving at the end of the fast of the month of Ramadan Zakat breaking the fast is a feature of the community of the Prophet Muhammad ﷺ. This type of zakat became obligatory in the 2nd year of the Hijra, two days before Eid al-Fitr (Feast of Conversation), in the same year in which Allah Almighty ordered the fasting of the month of Ramadan.

The religion of Islam attaches great importance to the performance of prayer in a team (jamaat). In addition to the fact that it unites and brings Muslims together, you can learn a lot there, if you do not have sufficient knowledge, correct the shortcomings in your worship. It is also useful for building relationships, enhancing the feeling of brotherhood and

The interruption of any obligatory worship, after a person has entered into it, without a valid reason (ʻuzr) is prohibited, because this is the annulment of the act of worship, which Allah Almighty in the Holy Quran forbade (meaning): “O you who believe! Obey Allah ﷻ (do what He has commanded

1. Put on tailored clothes (for men). 2. Cover your head (for men). 3. Close the face and hands up to the hands for women. 4. Remove body hair. 5. Oil the hair of the head or beard. 6. Trim your nails. 7. Use incense (to perfume the body or clothes). 8. Kill earthly game. 9. Chop or break trees, plants on lands

After the end of the month of fasting, the season of Hajj begins. Starting from the first day of Shawwal, it is already possible to enter the Hajj, and this period lasts until the day of Araf (the ninth day of the month of Zul Hijj). Those who, having entered the Hajj, managed to visit Mount Arafat that day, consider that they managed to perform the Hajj.

Many future pilgrims find it difficult to imagine the sequence of performing the rites of the Hajj, and they feel some confusion. In order to facilitate the task for those who perform the Hajj, we decided to display the sequence of their actions on the holy lands.

Ghusl is bringing water to all parts of the body, with the appropriate intention, by standing under running water or plunging into it. If a person made an intention only after washing any part of the body, then it is necessary to wash it again along with the intention.

One of the eases in Islam is wearing khuffayni (leather socks) and rubbing them instead of washing your feet. They don't have to be made from leather. If any socks meet the conditions of the khuffayni, then it is allowed to wipe them instead of washing the feet.

Allah Almighty has ordered us to take care of the well-being of every living being. Therefore, we must treat animals mercifully. Although animals and humans are radically different both in terms of their creation and in their properties and purpose, nevertheless, Islam does not allow mistreatment of animals.

Actions in which ablution is violated: - The exit of something from the natural passages of a person, be it urine, feces, gas or anything else. The Qur'an says (meaning): "...when one of you relieved himself."

Each of us faces death. In the Holy Quran, Allah Almighty says (meaning): “Every soul will taste death, then you will be resurrected and returned to Us” (Sura Al-Ankabut, ayat 57).

Question:

Assalamu alaikum wa rahmatullahi wa barakatuh. Hukm of a beard in the Shafi’i madhhab (it depends on the locality): I don’t understand why many Shafi’is say that because of assimilation to sectarians, you can not wear a beard. Could you clarify this issue with the mujtahid of the Shafi'i madhhab? How important is a beard? Everyone knows that Imam Shafi'i (rahimahullah) was of the opinion that a beard is a wajib. Also known is the opinion of Imam al-Nawawi (rahimahullah) that the main opinion in the madhhab is that a beard is Sunnah. But their attitude towards the beard was not the same as that of many Shafiites now. Because they wore a beard and did not say that because of the assimilation of sectarians, you can remove your beard and everything like that. If I'm wrong, please correct me. Everyone also knows that the most important place is the heart. But how important is appearance? Explain, insha Allah. Barakallahu fikum! (Russia, Kaliningrad region, Svetly)

Answer:

In the name of the All-Merciful and Merciful Allah!
Assalamu alaikum wa rahmatullahi wa barakatuh!

Every imam from the four Islamic legal schools agrees that, according to the Sunnah, men should have a beard of sufficient length. There is no reason to state the need to shorten it because of the long beards of the Wahhabis. Anyone who claims this simply does not understand Islamic law. It should be noted that if a person has shortened his beard because of the risk of persecution of him or his family, then such an act is understandable. But shortening the beard or recommending it just for the sake of being different from another group of people is the result of a complete misunderstanding of Islamic law.

If we talk about the Shafi'i point of view, then we give the answer of Sheikh Taha Karan (may Allah preserve him) from the Muslim Judicial Committee of Cape Town (South Africa), a well-known coryphaeus and a highly qualified specialist in Shafi'i law:

“Each of the four madhhabs says that having a beard for men is a good and exemplary deed. None of the madhhabs says that a beard is undesirable. None of them encourage her to shave. All of them frown upon the shortening and shaving of the beard. The only difference between the madhhabs is the degree of condemnation for shaving off the beard.

It is at this point that there is some relaxation on the part of the prevailing ("rajih") opinion of the Shafi'i madhhab in comparison with other legal schools. If other madhhabs, as well as a less weighty (“marjuh”) opinion of the Shafi'i madhhab, consider the removal of a beard a forbidden action and a sin, then the rajih opinion of the Shafiites speaks only of the censure (“karahat”) of such an act. That is, according to this opinion, this act is not approved and condemned, but not so much that it is equated with sin.

You are right in saying that the beard is a symbol of Islam. But we cannot say about every symbol that it is strictly necessary to observe it (“wajib”), and it is absolutely impossible to refuse it. As an example, we can cite the wearing of a headdress by men. And one more thing: not every symbol of Islam requires its introduction through the threat of sin. Instead, it is necessary to create love for the Sunnah of the Prophet Muhammad (peace and blessings of Allah be upon him), so that people willingly and lovingly observe not only the Sunnah of the beard, but also other Sunnahs regarding both appearance and character.

With great respect for the sunnah of the beard, you should not go in cycles in it when it comes to other people. That is, one should not forget about those good qualities that people who neglect it have, and those not very good qualities that some of the Muslims who observe it have. It must be remembered that the task of theologians and the Islamic code as a whole is by no means only that people have a beard. If Islamic jurists disagree on the degree of condemnation of not observing the sunnah of the beard, then it seems to me that people who follow a relaxed opinion should be allowed to follow this opinion.

But at the same time, one can draw their attention to the fact that it is a mistake to believe that this or that madhhab is indifferent to the issue of a beard. Nowhere and in no opinion is there an indifferent attitude to this issue. The Shafi'i madhhab does not say: "Shave off your beard" or "You don't need a beard." On the contrary, he says that a beard is a great sunnah, and its observance is extremely useful, and shaving is clearly not to the liking of the prophet Muhammad (peace and blessings of Allah be upon him). Therefore, refusing to observe this Sunnah is a disgusting act, a little less than a sin. If someone adheres to this opinion of the Shafi'i madhhab and decides to remove his beard, he must understand that he has every reason, even if not related to sin, to feel guilty.

And Allah knows best.
Wassalam.

Mufti Suhail Tarmahomed
Fatwa Center (Seattle, USA)
Department of Fatwas of the Council of Alims (KwaZulu-Natal, South Africa)

Islam as a religion in recent decades has become the object of close study by not only Muslims, but also representatives of other faiths. This is facilitated by the world political situation, literature and cinema. It is unlikely that it will be possible to briefly talk about Islam, but for an initial acquaintance, you can study madhhabs - religious and legal schools. One of the most popular in the world, and in particular in Russia, is the Shafi'i madhhab. Who is its founder and what does it represent?

General information about Islam

Islam is one of the three world monotheistic religions, which was created in the 7th century. Prophet Mohammed was the founder. According to legend, he is a descendant who, with his father Ibrahim, built the Kaaba on the territory of present-day Mecca - the shrine of all Muslims of the world. An interesting feature of this city is that only Muslims are allowed into its territory. Islam, despite many historical and geographical changes, has remained almost intact, due to the fact that the main religious sources - the Koran and the Sunnah - are written in Arabic.

What is the Shafi'i madhhab?

In Islam, a madhhab is understood as a religious and legal school based on the imam's understanding of the sacred texts of the Koran and the Sunnah. At the beginning of the formation of the Islamic legal school, hundreds of madhhabs appeared, but only four became widespread - Hanbali, Maliki, Shafi'i and Hanafi.
At the moment, the Shafi'i madhhab is one of the most widespread schools, but the largest number of its followers live in Syria, Palestine, Lebanon, Jordan, Egypt, Malaysia, Indonesia, India, Pakistan, Iraq and the Caucasus. The bulk of the Shafi'i Sunnis live in Yemen and Iran.

Imam Ash-Shafi'i: biography

The founder of the Shafi'i legal school was a descendant from the family of the Prophet Muhammad. This fact is often mentioned in the hadiths, and as proof, one can point out the relationship between the parents of Ali ibn Abu Talib and the mother of the imam. He was born in Gaza, but after the death of his father, while still in infancy, he was transported by his mother to Mecca, to his father's family. The city had a significant impact on his development as a theologian, as he was among the experts in fiqh, hadith and the Arabic language.

To deepen his knowledge, at the age of 20 he moved to Medina, where he studied the intricacies of the Arabic language and Maliki fiqh. Malik ibn Anasa, the founder of the Maliki religious and legal school, became his teacher. In 796, his teacher died and the imam returned to Mecca, where he was appointed to the post of judge in Najran (Saudi Arabia). But later he was arrested on false charges and released thanks to the intercession of the Baghdad chief judge Ash-Shaibani, a former student of Abu Hanifa. Having studied the Hanafi madhhab, he developed his own, in which he combined the foundations of the Maliki and Hanafi schools. His Shafi'i madhhab gained popularity.

After moving to Egypt, he makes changes to his writings and fatwas, as he gets acquainted with the early theological heritage. For this reason, the works of Ash-Shafi'i are divided into early and late, which leads to disputes within the madhhab.

Common features of madhhabs

All madhhabs have one information base - the Quran and the Sunnah (a collection of hadiths - stories from the life of the Prophet Muhammad), and therefore they have several common features:

• Shahada is a formula after which a person becomes a Muslim. It sounds like this: "I testify that there is no one worthy of worship except Allah. And I testify that Muhammad is his slave and messenger."
• Prayer is the fivefold prayer.
• Fasting involves abstaining from food, water, smoking, and sexual intercourse during the daytime. It has a spiritual character, as it is intended for the education and taming of nafs (negative desires and passions inherent in evil spirits). Thus, Muslims want to achieve the contentment of the Almighty.
• The payment of zakat - the annual tax of Muslims in favor of the poor.
• Hajj is a pilgrimage to Mecca to the Kaaba once in a lifetime. One of the prerequisites is the financial opportunity to travel.

Distinctive features of the Shafi'i madhhab

Despite the obligatory observance of the pillars, the founders of the madhhabs and their followers still disagree on the observance of religious rituals. This is explained by the fact that the pillars of Islam are written in the Holy Book, and their fulfillment is explained in the Sunnah, and some stories from the life of the prophet could reach some theologians, while others could not. Thus, there are differences between madhhabs. Since the Shafi'i madhhab is based on the legal school of Abu Hanifa, in particular, one should consider how the Hanafi madhhab differs from the Shafi'i:

• When issuing legal prescriptions, the Qur'an and the Sunnah are an information base with the same role and value. But if some hadiths contradict, then the Koran takes the main role, and the hadith is considered weak. The hadiths from the companions of the prophet and individual transmitters are of great value.
• Ijma is divided into 2 categories: decisions based on a direct and unequivocal argument from Revelation, and decisions based on an ambiguous and controversial basis.
• When opinions differ, there is no preference for one statement over another.
• Qiyas, or judgment by analogy from situations described in the Qur'an or Sunnah. With this method, there is no preference in case of inconsistency of qiyas with any postulate of religion and consideration of interests in accordance with the main goals of Sharia.

Performing a prayer. ablution

Performing prayer according to the Shafi'i madhhab is a prerequisite for men and women who have reached the age of 14-15, who have reason and are in ritual purity. Thus, ablution is a prerequisite for performing prayers. It is full (ghusl) and small (wudu). Wudu-ablution according to the Shafi'i madhhab has the following order:

• Niyat (intention) to pray for the sake of Allah. For example: "I intend to perform a fard (sunnat) for the sake of Allah."
• Washing the face should start from the forehead and continue along the border where the hairline begins. If the face has a beard or mustache through which the skin is visible, they must be completely wetted so that the water touches the skin.
• Washing hands with elbows. If there is varnish or dirt on or under the nails, then they need to be removed so that water gets under them.
• Wiping the head should be done with a wet hand from the beginning of the hairline in the forehead area to the back of the head. If there is no hair, then you need to wipe the skin.
• When washing the feet and ankles, water should get between the fingers, under the nails, and in the presence of wounds and cracks and on them.

Ablution is considered accepted if performed in this order.

Ghusl is a complete ablution performed after sexual intercourse, ejaculation, the menstrual cycle and birth bleeding. Ghusl order:

• Make a niyat about performing a full bath and say "Bismillah".
• Wash your hands and rinse your genitals.
• Make a small ablution, rinse your mouth and nose.
• Pour and rinse with water three times the head, right and left shoulders. Walk over the rest of the body with your hand so that not a single unwashed place remains, including the ear passages and the navel.

Conditions for prayer read by men

The basic conditions of prayer are the same for both sexes, but there are some differences in the performance of the ritual, which come from the nature of men and women and their role in Islam. So, while praying, you should:

• cover the awrah from the navel to the knees;
• in waist and earthly bows, it is not necessary to touch the hips with the stomach and leave the elbows wide apart;
• during sunnah prayers, men can read suras and dua aloud;
• in jamaat prayer they should stand close to the imam;
• during prayer should stand behind the imam;
• recited in sunnah prayer.

Conditions for prayer read by women

Namaz according to the Shafi madhhab for women has the following distinctive features:

• The entire body must be covered with loose clothing, except for the face and hands.
• In waist and earth bows, you should keep your stomach as close to your hips as possible, and your elbows to your body.
• During sunnah prayers, one cannot read suras and dua aloud if an outsider can hear the voice.
• In jamaat prayer, women should stand as far from the imam as possible.
• In prayer with a female imam, they line up on the right and left sides of her, but a little further so that the toes are not in the same row with the fingers of the imam.
• In obligatory prayers, in the absence of strangers, you can say iqamat.
• In sunnah prayer, neither adhan nor iqamah is pronounced.

Taraweeh prayer

Tarawih prayer according to the Shafi'i madhhab belongs to the category of sunnah, that is, desirable, and is performed every night during fasting in Ramadan. Includes 8 or 20 rak'ahs - 4 or 10 prayers of 2 rak'ahs. A vitr of 3 rak'ahs should be completed - 2 rak'ahs and 1 rak'ah. How to do taraweeh prayer? The procedure for performing according to the Shafi'i madhhab is as follows:

• The night (Isha) fard and ratiba prayers are performed, the following dua (1) is read - "La hawla wa la kuvvata illa billah. Allahumma sally" ala Muhammadin wa "ala ali Muhammadin wa sallim. Allaumma inna nasalukal jannata fana" uzubika minannar ".
• Tarawih prayer of 2 rak'ahs is performed and the dua from the first step is read.
• Step 2 is repeated, the following dua (2) is read three times: "Subhana llahi walhhamdu lillahi wa la ilaha illa llahu wa allahu akbar. The dua from the first step is read.
• Step 2 is repeated and dua 1 is read.
• Step 3 will be repeated.
• Witr prayer of two rak'ahs is performed, and the dua from step 1 is read.
• Witr prayer is performed from the 1st rak'ah, and the following dua is read: "Subhanal malikil quddus (2 times). Subhanallahil malikil quddus, subbukhun kuddusun rabbul malayikati varruh. Subhana manta" azzaza bil qudrati val bak'a wa kaharal "ibada bil mawti wal fana Subhana rabbika rabbil "izzati" amma yasifun wa salyamun "alal mursalina walhamdu lillahi rabbil "alyamin".

Tarawih prayer according to the Shafi'i madhhab is one of the special prayers, as it consists of 20 rak'ahs and is one of the most respected sunnat prayers for Muslim believers.

Important information about fasting

Fasting in the month of Ramadan is obligatory for all adult Muslims, regardless of gender. The main requirement is to refrain from eating, drinking, smoking and sexual intercourse from the time of the Subh prayer to the Maghrib prayer. What violates fasting according to the Shafi'i madhhab?

• Water or food swallowed intentionally, regardless of size.
• Penetration of any physical body through the anus, sexual organs, ears, mouth or nose.
• Intentional vomiting.
• Sexual intercourse or ejaculation as a result of masturbation or wet dreams.
• Menstrual and postpartum discharge.
• Loss of reason.

If any of the actions were performed out of forgetfulness or independently of the fasting person, then the fast is not broken. Otherwise, you need to make up for the missed day or pay a fine, if possible. In addition, tarawih in the Shafi madhhab is one of the desirable actions in Ramadan.

Books on the Shafi'i madhhab

The basics of the madhhab can be learned from the books written by Imam Ash-Shafi'i and his followers:

• "Al-Umm" Ash-Shafi'i.
• "Nihayatul Matlyab" Al-Juwayni.
• "Nihayatul matlab" by Al Ghazali.
• "Al-Muharrar" by Ar-Rafi.
• “Minhaju t-talibin” An-Nawawi.
• "Al-Manhaj" Zakariya.
• "An-Nahj" Al-Jawhariy.

The books of the Shafi'i madhhab cannot be imagined without their interpretations:

• "Al-Wajiz" and "Al-Aziz" Ar-Rafi.
• "Ar-Raud" An-Nawawi.