Abu Hanifa madhhabs suna history. Women's fiqh of complete ablution according to the madhhab of Imam Abu Hanifa. In search of contemporary theologians and theologians

Namaz
(according to the madhhab of Imam Abu Hanifa)

CLEANSING

The religion of Islam is based on purity. A Muslim who performs namaz appears before Allah, therefore he is required to maintain cleanliness of body, clothing and place of prayer. Our religion gives great importance also the internal purity of a person, that is, a Muslim must be pure in soul and heart just as he is pure outwardly. Allah and people love the pure. Allah said in the Quran: “Verily, Allah loves those who repent and purify themselves (performing ritual ablutions).” (Quran: 2: 222). And in the hadith of the Prophet Muhammad, peace and blessings of Allah be upon him, it is said: “Purity is half of faith.”

1. ISTINGHA

Istinja is the obligatory removal of impurities after urination or bowel movement. The Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Verily, the greatest punishment in the grave will be from it (urine).” (Narrated by Muslim).
Rules for performing istinj
1. If the sewage is liquid, it is washed off with water
2. If it is possible to completely remove thick sewage without water, then instead of it you can use dense, rough material (paper, fabric, etc.). In this case, cleansing is carried out by blotting at least 3 times (until the impurities are completely removed). It is better to use dense material first and then water.
3. You cannot use alcohol, expensive fabrics, bones, blood, glass, honorable items (bread, paper with information on Islam, etc.) for istinj.
4. Cleansing is done with the left hand, and water is poured with the right hand.

2. VOODOO (ABDEZ) - TAHARATH

I will (minor ablution) - this is washing and wiping certain parts of the body in a certain order. In this case, there should be no insulator on the body that prevents the flow of water (nail polish, oil paint stain, etc.). About the benefits of performing wudhu, our Prophet (peace and blessings of Allaah be upon him) said: “When a person washes his hands while performing ablution, sins committed by his hands are forgiven; when he washes his face, sins committed with his eyes; when he wipes his head, sins committed with his ears; feet, then sins committed by the feet while walking are forgiven.”
What not to do without voodoo
3.Perform namaz
4.Touch the Koran;
5. Perform Sajda-tilawat - a prostration that should be made to someone who has read or heard certain verses of the Koran;
6.Perform a ritual circumambulation (Tauaf) around the Kaaba.
Voodoo fards
Actions without which ablution is considered invalid:
1. Wash your face -1 time;
2. Wash your hands, including elbows, -1 time;
3. Wipe 1/4 of the head - 1 time;
4. Wash your feet, including ankles, -1 time.
Procedure for performing wudu
First, you should roll up your sleeves. Then, if possible, turn towards the Qibla and, making the intention to perform ablution for the sake of Allah, say “Aguzu-billyahi minash-shaitanir-rajim Bis-millahir-Rahmanir-Rahim”:
1. Wash your hands 3 times. If there is a ring, then move it so that water flows under it;
2. Using your right palm, take water into your mouth three times and rinse it thoroughly;
3. Draw water into your nose three times with your right hand and blow your nose with your left;
4. Wash your face three times (borders of the face from the beginning hairline on the forehead and temples to the chin (in women including bottom part jaw) and from the right ear to the left);
5. First wash your right hand, including the elbow, 3 times, then wash 3 times left hand in the same way;
6. Wet your right palm and rub your head with it - 1 time;
7. Wet your hands and rub the inside of the ears with your index fingers, and rub the outside of the ears with your thumbs and the back of the remaining fingers of each hand to rub the neck - 1 time;
8.Wash your feet, including your ankles, starting from right leg, — 3 times, It is important to pay attention to the fact that water flows between the fingers;
9. After completing ablution, turn to the Qiblah and say the words of the testimony of Islam - Kalimai Shahada (see Appendix 1 text 23);
10. There is an arc (a prayer addressed to Allah), which is advisable to read after performing ablution (see Appendix 1 text 1);
Ablution is considered complete even if du'a is not recited.
Makruh (unwanted disgraceful action) when performing wudu:
1. Excessive waste of water;
2. Saving water without necessity;
3. Splashing water on the face and other parts of the body;
4. Talking during ablution without necessity;
5. Performing ablution in dirty places.
Circumstances in which ablution is violated:
1. Discharge from any part of the body of blood (flowing outside the wound), pus or fluid from the wound;
2. Vomiting (mouth full);
3. Secretion of saliva, half or most of which consists of blood;
4. Discharge (feces, urine, gases, discharge from the genitals);
5. Severe intoxication and fainting;
6. Loud laughter during prayer;
7. Sleep (lying down or leaning against something).
A respectful reason.
If, during the entire period of time for reading namaz, a person continues to have circumstances that violate his ablution (for example, the discharge of urine, blood, pus from a wound, etc.), then this is a good reason to believe that the person’s ablution is not broken. He can read others prayers (for example, qada or nafil), pick up the Koran, etc.
If he had no other circumstances that violated wudu other than this good reason, then such a person’s ablution is broken only after the end of each prayer. As long as he has this valid reason, a person performs ablution again only when the time for the next prayer arrives.
This is a relief of our religion for those who have this kind of valid reasons.

3. GUSUL

Ghusul is a complete ablution in which not a single dry spot remains on the human body. There are circumstances in which a person is obligated to perform ghusl.
1. Junub condition, which is caused by the following reasons:
-sexual intimacy;
- release of sperm in men and similar fluid in women, even if there was no sexual intercourse (both while awake and during sleep);
2. After completion of menstruation (for women);
3. At the end of the postpartum cleansing period (for women).
What you can't do without ghusul.
1. Read namaz;
2. Read the Koran;
3. Touch the Koran;
4. Perform a ritual circumambulation (Tauaf) around the Kaaba;
5. Without having to enter the mosque.
If there is no reason to perform ghusul fard, then it is advisable to perform ghusul sunnah for occasions such as Juma and holiday prayers.

Fardi ghusul

Actions without which ghusl is not considered complete:
1. Mouth rinse;
2. Rinse your nose;
3. Washing the entire body (without allowing a dry place to remain on the body).
Procedure for performing ghusl:
1. Say “Bismillapir-Rahmanir-Rahim”, make the intention to perform ghusl for the sake of Allah;
2. After washing your hands, wash your genitals;
3. Taking water into your mouth with your right hand, thoroughly rinse your mouth up to the larynx - 3 times. If a person is fasting, then you should pay attention not to swallow the water;
4. Draw water into your nose with your right hand and blow your nose with your left hand - 3 times;
5. Perform Wudu;
6. Wash your hair 3 times;
7. Wash the right side of the body, then left side- 3 times Try to wipe the washed parts of the body with your hand;
8. Finally, pour water over the entire body so that there is no dry place left; even the size of a needle tip.
What to pay attention to when making ghusul.
Thoroughly wash the umbilical cord, ears, between the teeth, under the eyebrows, hair roots, mustaches, beards, earring holes on the earlobes. During ghusul, no du'a is recited.
Try not to turn towards the Qibla, unless the areas of the major Aura are covered (part of the body from the navel and up to the knee inclusive), and do not talk unless necessary.
If a person who needs to make ghusl, having first rinsed his mouth and nose, enters a body of water (swimming pool, sea lake, etc.) and, having wet his whole body there, comes out, then it is considered that he has made ghusul.

4. SPECIAL CONDITIONS IN WOMEN

1. Hyde - menstruation. Upon reaching adulthood, women experience a special condition called menstruation. This condition occurs monthly on certain days. Menstruation usually lasts until age 55, but for some women it ends earlier.
The period of menstruation in women ranges from three to ten days, during which the discharge may temporarily stop. But these days are also considered the Haida period.
At the end of menstruation, you should do ghusul - ego fard. Prayers missed during Haida should not be made up because Allah Almighty has forgiven it.
2.Nifas - postpartum cleansing. A special condition in women after childbirth is called “nifas” (“postpartum cleansing”). The period of nifas begins from the moment the child is born and lasts a maximum of forty days ( minimum time undefined). Upon completion of nifas, a woman must make ghusul and begin performing namaz, even if the specified forty days have not expired. If there were days in which the discharge stopped and then resumed again, they are also considered nifas.
Performing ghusl after nifas is fard. Missed prayers are not reimbursed.
3.Istihaza. If the menstrual period lasts less than three days, then the woman should wait three days without performing namaz. For example, if the discharge lasted one day, then she waits two more days, then performs ghusl. Prayers missed on these two days are also not refundable. If menstruation lasts more than ten days or nifas - more than forty days, then at the end of the specified maximum period (even if the discharge has not stopped), the woman must make ghusl and begin performing prayer. Discharge that continues beyond the maximum period is considered the same valid reason ( when wudu' is not considered broken), such as bleeding from the nose or from another part of the body.
During the period of Haida and Nifas you cannot:
1. Read namaz;
2. Keep a fast;
3. Read the Koran;
4. Touch the Koran;
5. Perform a ritual circumambulation (Tauaf) around the Kaaba;
6. Enter the mosque;
7. Perform sexual intercourse.

5. TAYAMMUM

Tayammum is a ritual purification without the use of water. It replaces wudu or ghusl in certain cases Tayammum is a gift from Allah to the Prophet Muhammad, peace and blessings of Allah be upon him, and to us, His followers, which makes it easier to observe gibada.
In what situations is tayammum performed:
1. If there is no quantity necessary for performing ablution (wudu or ghusul) clean water.
2. If there is water, but there is no way to use it.
3. If there are wounds or illness due to which water cannot be used.
Fardi tayammum:
1. Intention;
2. Hit your hands twice on clean sand or something that contains sand;
3. Rubbing with the first blow - the face, with the second blow - the hands.
Procedure for performing tayammum:
1. First, roll up the sleeves to the elbows;
2. The intention is made to perform wudu or ghusl;
3. Open palms hit the sand or something that contains sand. If your hands are dusty, then, hitting them against each other, you should shake off the dust;
4. Rub your face with your palms;
5. The second time they hit the sand with their hands;
6. First, wipe the right hand, including the elbow, with the left palm, then wipe the left hand, including the elbow, with the right palm;
Circumstances that violate tayammum:
1. Anything that violates ablution also violates tayammum;
2. When water is detected or it is possible to use water.
3. When eliminating the reason why a person did tayammum (for example, healing a wound).

6. MASIH

Masih (khuff) is a special leather shoe. After performing Wudu, a person who has put Masih on his feet does not remove them when he performs ablution again; he only needs to wipe them. This is one of the reliefs in our religion. Khuff must meet the following conditions:
1. Must be no lower than ankle level;
2. Must endure a journey of 12 thousand steps or more;
3. There should not be a hole in it with a diameter of 3 little toes (regardless of whether the mask is torn or ripped);
4. Must be thick to stay on your feet without laces;
5. Water should not seep into the Masih (during short-term immersion in water).
Masikhs are put on in a state of ablution (“wudu”) Validity of Masikhs:
-for those who are not traveling - within 24 hours from the moment of the first (after putting on the Masiha) violation of wudu;
- for a traveler - 3 days and 3 nights (i.e. 72 hours) from the moment of the first violation of wudu."
After this time, it is necessary to perform ablution and wash your feet.
How to wipe the Masikhs (Khuffs) - (leather socks).
Ablution is performed in the usual way. When it comes time to wash the feet, they wet their right hand and wipe with three spread fingers. top part right Masiha, starting from the fingertips to the ankle level inclusive. Then they wipe the Masih on the left leg with the same left hand. The sole of the mask does not rub off.
What violates the rubbing of the Masikh:
1. All circumstances that violate ablution (“Wudu”) The next time “Wudu” is performed, the feet are not washed, but only wiped with the Masihi.
2. Removal of Masiha (intentional or accidental) If one or both Masihas are removed from a person in a state of wudu’, then wudu is not violated. In this case, you only need to wash both feet.
Wiping the bandage.
1. If there is a wound on the body that is covered with a bandage, then when performing wudu or ghusul, this bandage is removed so that water gets on the body.
2. If it is impossible to remove the bandage or washing the wound could harm your health, then you should wipe the bandage with a wet hand once.
3. If medicine is applied to the wound and it is not bandaged and if water does not harm it, then the area is washed. But if water can harm health, then in this case the wound is only cleaned. If rubbing is harmful, then the wound site is not wiped.
7. TYPES OF WATER ASSOCIATED WITH PURIFICATION
Water is divided into two types
- Mutlyak. This type includes rain, melt, lake, river, sea, spring or well water, if it is not mixed with anything.
Mutlyak, in turn, is divided into five subspecies:
1. Pure and purifying water in itself is water that has not changed color, taste, or smell and has not been used before. It can be used for ghusul, wudu, cooking, etc.;
2.Water is clean and purifying, but its use is undesirable. This is water that has previously been used by a cat, chicken or birds of prey(such as a hawk, falcon, etc.). It is considered makruh to use this water for ghusl, wudhu, if there is other clean water. If there is no other clean water, then using such water is not considered makrooh;
3. Water is pure in itself, but not purifying. This is water that was previously used for ghusl or wudhu. Such water is not used for ritual ablutions (ghusul and wudu);
4. Unclean water. This is stagnant water that has been contaminated with sewage. Water left behind by dogs, pigs or predatory animals is also considered unclean and is not suitable for purification. But if the volume of such water is more than 60 cm3, then the water is considered clean and suitable for ablution;
5. Dubious water. This is the water left over from being used by a donkey or mule. This water is suitable for purifying impurities. It is not used for performing ghusl or wudhu if clean water is available. If there is no clean water, then you can perform ablution with it, but then you should perform tayammum, because there is doubt whether this water is clean or not.
- Muqayad. This is water that has greatly changed at least one of its basic characteristics - color, smell, taste - as a result of mixing with some pure substance (milk, tea, fruit or vegetable juice, etc.). Such water is not used for performing ghusul or wudhu.

Najas is an unclean substance that defiles the human body, his clothes and the place of prayer. Najas is divided into two types:
1. Lightweight. These include:
- feces of birds not allowed for consumption (for example, hawk, crow)
- urine of animals allowed for consumption (horse, cow, sheep, etc.)
2. Heavy. These include:
- feces, urine and discharge from human genital organs;
- feces of animals allowed for consumption;
- feces, urine, saliva, meat and skin of animals prohibited for consumption (dog, wolf, etc.);
-meat, bones, untreated skin of an animal killed not in accordance with Sharia;
-pig (entirely, even processed);
- feces of birds allowed for consumption (goose, chicken, etc.);
- carrion, corpses;
-blood, pus, lymph, discharge from diseased eyes;
- intoxicating substance;
-vomit;
Is not najasa:
1. feces of pigeons and sparrows;
2. blood of fish, fleas;
3. liquid released from permitted meat;
4. blood and fat of aquatic animals;
5. human tears, saliva and sputum;
6. wool, dried bone, fluid from the nose of animals (except pigs and dogs);
7. tanned leather of animals (except pigs) killed not in accordance with Sharia;
8. meat and raw skin of animals (except pigs) killed in accordance with Sharia;
9. an intoxicant that has become vinegar;
10. perfumes containing easily evaporating alcohol.
Getting rid of najasa
1. First, the volume of najasa is removed;
2. Wash three times successively in running water and wring out (if it is clothing) the place where the najasa was;
3. If you need to clean something that is difficult to wring out (carpet, blanket, fur coat), then you should rinse it 3 times, each time allowing the water to drain completely;
4. If the volume of najasa is removed, but washing three times does not completely remove its color or smell, then it is considered that the najasa has been removed;
5. Smooth objects (knife, glass, etc.) should be wiped well enough, but it is better to rinse with water;
6. If the najasa is dry, just scrape it off. If wet, be sure to rinse 3 times;
7. If a person has forgotten where the najasa got in, then they should rinse the intended area 3 times. This will be considered the removal of najasa.

NAMAZ

9. TIMES OF NAMAZ

During the day, five prayers are performed: each in its own certain time. You cannot perform namaz either earlier or later than the appointed time. Untimely reading of prayer without a good reason is a great sin. It is said in the Holy Quran, meaning: “Verily, prayer for believers is prescribed at strictly specified times” (Quran: 4: 103).
The time of the morning prayer “As-Subh” (Ertden prayer) is from the beginning of the true dawn, i.e. the appearance of a light stripe on the horizon until the upper edge of the sun's disk appears.
The time of the midday prayer “Az-Zuhr” (Kyun orta prayer) is from the moment when the sun deviates from the zenith towards the west and the shadow begins to increase, and continues until the length of the shadow is equal to one or two lengths of the object.
The time for the afternoon prayer “Al-Asr” (Ekindi) begins as soon as the prayer “Az-Zuhr” ends and continues until full sunset (until the moment when the solar disk disappears behind the horizon).
The time for the evening prayer “Al-Maghrib” (Ashham) begins after sunset and continues until the glow of sunset disappears.
The time for the night prayer “Al-Isha” (Jassy) begins with the end of the time for the prayer “Al-Maghrib” and continues until the time for the prayer “As-Subh”.
The time of Al-Witr prayer (Yutur prayer) is the time of night prayer; Al-Witr prayer is read after Al-Isha prayer.
The time for the Al-Jumah prayer is the time for the Az-Zuhr prayer on Friday.
The time of prayer "At-Tarawih" is the time of prayer "Al-Isha" in the month of Ramadan.
The time of the holiday prayer is approximately 50 minutes after sunrise holiday and continues until the sun is at its zenith.
Times when prayer cannot be read:
There are times during the day when prayer is not recited:
1. Sunrise.
2. When the sun is at its zenith.
3. Sunset.
Note: During sunset, you can only recite the Al-Asr prayer of the same day, if it has not been performed.

10. TYPES OF NAMAZ

1. Fard is an obligatory prayer.
2. Wajib - prayer close to obligatory.
3. Nafilya - additional prayer.
Fard (Faryz):
1. Daily fivefold prayer:
- As-Subh prayer (Ertden prayer): 2 rakat fard;
- Namaz Az-Zuhr (Kyun Orta Namaz): 4 rakqat fard;
- Namaz Al-‘Asr (Ekindi Namaz): 4 rak’s fard;
- Al-Maghrib prayer (Ashkham prayer): 3 rak'ahat fard;
-Namaz Al-‘Isha (Jassy Namaz): 4 rak’s fard;
2. Juma - Friday prayer (obligatory for men)
3. Namaz Janaza (for the deceased) - “fard kifaya” (collective duty, i.e. a duty assigned to the entire jamaat; if someone from the jamaat fulfills it, then this duty is removed from the rest. Mandatory for men).

Wajib prayers

1. Namaz “Vitr”: 3 rakat.
2. Holiday prayers (al-Fitr and Al-Adha holidays): 2 rak'ahs.

Nafil prayers

Nafil prayers prayers are divided into:
1. prayers that are performed in addition to fard prayers:
- sunnah prayers that are performed before or after performing five fard prayers; they are divided into:
a) sunnah muakkada, i.e. prayers that the Prophet Muhammad performed constantly; It is advisable to always perform them;
b) sunnah gairi muakkada, i.e. prayers that the Prophet Muhammad, peace and blessings of Allah be upon him, performed sometimes;
- sunnah prayer “At-Tarawih”, which is performed every night of the month of Ramadan;
2. prayers that are performed regardless of fards (these prayers are also called mustahab or mandub); they are committed at any time (except forbidden) with the intention of obtaining thawab.
Here are some of them:
-Ad-Spirit prayer. It is performed 40 minutes after the end of the morning prayer. It can include from 2 to 12 rakagat;
- prayer “At-Tahajjud”. Done after midnight (preferably in the last third of the night); this prayer can include from 2 to 12 rak’ahs;
-namaz “At-Tahiyat-ul-Masjid”. It is performed when visiting a mosque and consists of 2 rak’ats.

11. FARDS OF NAMAZ

There are 12 fards: 6 of them are outside of prayer - they are conditions for performing prayer; 6 fards in prayer are ruknas of prayer.
For the prayer to be correct, it is necessary to observe all 12 fards without exception. Conditions for prayer:
1. Purification from Hadas is an unclean state of the human body that requires performing wudu (from small Hadas) or ghusul (from major Hadas).
2. Cleansing from najasa is the removal of all kinds of impurities from the body, clothing and place of prayer.
3. Covering the aura, i.e. parts of the body that should not be seen by strangers.
4. Direction to Qibla Reading prayer in the direction of Qibla. Qibla is the direction in which prayer is accepted. Currently, the Qibla is the Kaaba - the first Holy building in Mecca, built for the worship of Allah. The first builder of the Kaaba was the Prophet Adam, peace be upon him. During the Great Flood ancient temple was destroyed, and the Prophets Ibrahim and Ismail, peace be upon them, restored it.
5. Time. This is performing prayer in a timely manner. You cannot read namaz before or after the end of its time (salat not performed in a timely manner remains as qada (debt).
6. Intention. You should know what prayer is being performed and remember it in your heart. Saying your intentions out loud is the sunnah (in in this case- an act additional to the mandatory one).
Prayer Hands:
1. Takbirat-ul-Iftitah. This is the recitation of “Takbir” (words of exaltation of Allah: “Allahu Akbar”) when entering prayer.
2. Kyyam. Standing during prayer (for those who can).
3. Qiraat. Reading the Qur'an while standing.
4. Rukug. Waist bow Hands are at knee level.
5. Sajda. Prostration, i.e. touching the ground with your knees, hands and forehead at the same time.
6. Kugud. This is sitting at the end of the prayer during the time of reading At-tahiyat.
“Azan” is a call to people to perform the next obligatory prayer. It is pronounced loudly immediately after the appropriate time has arrived (see Appendix 1 text 2).
If the adhan was read in a mosque in a city or district, then in this case it is not necessary for people who did not come to the mosque to read it in their apartments.
It will be enough for them to read only the Iqama. After the azan, du'a is read (see Appendix 1 text 3).
“Iqamat” is a call made immediately before performing fard prayer (see Appendix 1 text 4). It is advisable (in relation to the adhan it is even obligatory) for people hearing the adhan and iqamat to repeat “to themselves” everything that the caller to prayer says. The exceptions are the words “haya ‘alas-sala” and “haya ‘alal fallah.” When pronouncing these words, you should pronounce the words (see Appendix 1 text 31).
It is sunnah for men and makruh for women to say azan and ikamat.
The place of prayer should be clean of najasa; it is not advisable to have images of animate objects on it. Usually a special prayer rug (namazlyk) is used, but you can read prayer on any suitable material (fabric, paper, etc.). In natural natural conditions(in the forest, field, etc.) it is permissible to read namaz simply on the ground.

12. TASYATTUR

What must be covered for men and women is called “tasyattur”. What is forbidden to look at another person is called “awrah”. It is said in the Koran: “O children of Adam, we have sent down to you garments to cover your shameful places and clothing that adorns you, and the best clothing for you is fear of God.” (Quran, 7:26)
The purpose of covering the awrah is to hide the body from prying eyes and to abstain from forbidden desires. The sense of decency and shame obliges a person to cover the awrah. But the main objective covering the awrah for believing men and women is fulfilling the command of Allah.
Clothes should not be tight-fitting for either women or men. It is makrooh to recite the prayer in tight-fitting clothing, but the prayer is accepted. Clothing should not be transparent, that is, the color of hair, skin, or the silhouette of the figure should not be visible through it. Namaz is not accepted in transparent clothing, because... it does not cover the awrah.
How to cover the awrah
Covering the aura is one of the conditions for performing prayer. And therefore you need to be careful in this matter.
"Tasyattur" for men. Men in front of other men and women (except their wife), and during prayer, must cover part of the body from the navel to the knees inclusive. The knees are also awrah.
"Tasyattur" for women. A Muslim woman's awrah in front of other men is her entire body, except her face, hands and feet.
1. In front of other women, the aura is considered to be the part of the body from the navel to the knees; and before mushrik women (pagan, idolater), the aura is the same as before foreign men.
2. A woman in front of such relatives as father, brother, son or Foster-son(whom she can never marry, these relatives are called “mahram”) can show her hands, hair, neck, shins, ears, and they can look at these parts, because this is not prohibited.
"Tasyattur" for children. Children under 4 years of age can look at and touch the places of the aura. From 4 years to the age of mukallaf, the genitals are the awrah and should be covered.
"Tasyattur" for husband and wife. The concept of aurat does not exist between spouses: they can look at any part of each other’s body...
"Tasyattur" during treatment or if necessary. For treatment purposes or if necessary, a woman can touch another man, a man another woman. But it is better for a woman to turn to female doctors, for men - to male doctors; but if this is not possible, then you can contact doctors of the opposite sex.
13. PROCEDURE FOR PERFORMING NAMAZ
1. A person should stand in the direction of the Qibla so that the distance between the feet is 4 fingers wide. You should look at the place where sujud is being performed.
2. Intention: “I intended to perform ... (number of) rak'ats ... (sunnah or fard) ... (what time) prayer for the sake of Allah.” (Allahny razyly yuchun men niet etdim (……) prayers (..……) rakagat faryzyn kylyrga.
3. “Takbirat-ul-Iftitah” is performed, i.e. the words “Allahu Akbar” are pronounced (see Appendix 1 text 5).
4. At the same time, the man raises his hands, palms towards the Qibla, so that the thumbs are at the level of the earlobes. Women also have their palms open towards the Qiblah with their fingers closed so that the fingertips are at shoulder level.

Kyyam

5. Kyyam, i.e. standing after Takbir. Men should put their palm right hand on the left hand, while clasping the left hand with the little finger and thumb and holding it in this form on the stomach below the navel (Photo 3). Women fold their hands at chest level with the right palm on top of the left palm, but without clasping it with the fingers of the right hand.

Qiraat

7. Qiraat - reading. In the “standing” position, sequentially “to oneself” one reads “Subhanaka...”, “Aguzu billahi...”, and Surah Al-Fatihah (see Appendix 1 text 6 - 7) and some short sura (one can be long verse or three short verses), but without reading “Bismillahi...”.
Rukug bow from the waist
8. Ruku - bow from the waist.
With the words “Allahu Akbar” they make a bow and in this position read “Subhana Rabbiyal-‘Azym” 3 times (see Appendix 1 text 10).
9. During ruku, men place their spread fingers on their knees, keep their legs and back straight at an angle of 90 degrees; in women, the knees and back are slightly bent, the joined fingers rest slightly bent knees. They straighten up with the words “Sami’Allahu liman hamidah.”

Sajdah (sujud) - prostration

10. Sajdah - prostration. Having said “Allahu Akbar,” they touch the floor first with their knees, then with their hands, then with their forehead and nose; in this case, the head is between the hands, the legs do not leave the ground and the eyes look at the wings of the nose. In this position, repeat 3 times: “Subhana Rabbiyal-A’lya” (see Appendix 1 text 13). Men do not touch the ground or their ribs with their elbows. The feet are kept straight, touching the ground with the toes bent in the direction of the Qibla. In women, the elbows are pressed to the ribs and the ground, the legs are in the same position as in men.

Sitting between Sujuds

11. Sitting between sujuds. With the words “Allahu Akbar” they lift their foreheads off the ground. Sit on your knees, place your hands at the level of your knees, looking at your hips. You should be in a state of peace long enough to have time to say “SubhanAllah.” Men sit on left leg, and the bent toes of the right foot are directed towards Qibla; women sit on the ground, folding both legs under themselves to the right side.

12. With the words “Allahu Akbar” the second prostration is made and “Subhana Rabbiyal-A’lya” is read 3 times.
13. Stand up with the words “Allahu Akbar”, while first lifting your head off the ground, then your arms, then, placing your hands on your hips, lifting your knees off the ground. This ends the first rakagat.
The reading of the 2nd, 3rd and 4th rakqaht of prayer is similar to the reading of the first rakqat with minor differences:
a). at the beginning of rak'ah, the intention to perform namaz is not made and “Takbirat-ul-Iftitah” is not performed;
b). in the “standing” position, immediately read Surah Al-Fatiha, starting with “Bismillap...”. At the same time, they do not say “Subhanakya...” and “Aguzu...”;
c. if fard prayer is being read, then in the 3rd and 4th rak’ah after Surah Al-Fatihah the second sura is not read. If the sunnah prayer is read, then the second surah is read in all rak’ats.
Kugud
12. After performing the second rak’ah, saying “Allahu Akbar,” you should rise from the sajd and sit down in the same way as described in paragraph 10 (sitting between 2 sajds). While sitting, read “At-Tahiyat” (see Appendix 1 text 15), while at the moment of pronouncing the words “La Ilaha” you should raise forefinger right hand (see Appendix 2) With the words “Illallah” the index finger returns to initial position. This is the first sitting in prayer. After it, they rise and perform the 3rd and 4th rak’ats (for the number of rak’ats in each prayer, see Appendix 4).

13. After performing the last rak’at, the prayer ends with the last sitting. Having said “Allahu Akbar”, you should rise from the sujud and sit down in the same way as in Fig. 9-10 (sitting between 2 sujuds). Sitting in order, read:
-At-Tahiyat (as described in paragraph 13),
-As-Salavat (see Appendix 1 text 16),
-Du’a “Rabbana atina...” (see Appendix 1 text 17).
14. Then “Salaam” is given: first, the head is turned to the right, the eyes look at the shoulders, and they say: “As-salamu galaikum wa Rahmatul-lah” (see Appendix 1 text 18), then, turning the head to the left, they also say: "As-salamu 'alaikum wa Rahmatullah." This concludes the reading of the prayer.

15. After the prayer, the arc is read (see Appendix 1, texts 19 - 26).
Note: If the prayer consists of 2 rak’ats (for example, As-Subh), then after performing the 2nd rak’at, the prayer should be completed with the last sitting, as described in paragraph 14.
14. NAMAZ VITR
The “Al-Witr” prayer is read after the “Al-Isha” prayer, consists of 3 rak’ats and has a slightly different order of reading the 3rd rak’at from other prayers:
1. Standing, read “Al-Fatiha” and another sura from the Koran in sequence.
2. They perform Takbir “Kunut”, i.e., having said “Allahu Akbar”, they raise their hands, as during Takbirat-ul-Iftitah, then close their hands again (see Fig. 3,4).
3. Read the du’a “Al-Qunut” (see Appendix 1 text 27). Anyone who does not know the du’a “Al-Qunut” reads the du’a. “Rabbana atina...” (see Appendix 1 text 17).
Wajibs of individual prayer:
1. Start the prayer with the words “Allahu Akbar.”
2. In the first two rak’ahs of fard prayer and in each rak’ah additional prayers read Surah Al-Fatihah.
3. In the first two rak'ahs of the farda prayer and in each rak'ah of the Al-Witr or nafil prayers, read another surah or verses after Surah Al-Fatihah.
4. Read Surah Al-Fatihah before another Surah or verses.
5. After the second rak’at, sit in 3-4 rak’at prayers (first sitting).
6. In the first and last sittings of prayer, read “At-Tahiyat”.
7. Pronounce Takbir “Qunut” and read the du’a “Qunut” in the Al-Witr prayer.
8. After prayer, say “Salaam” to the right and left.
9. Perform sajdah saha if mistakes were made in the prayer.
10. During sajdah, simultaneously touch the floor with your forehead and nose.
Circumstances that violate prayer:
1. Conversations during prayer.
2. Eating or drinking something.
3. Quiet laughter of the person praying (laughter during prayer, which is heard by others, violates Taharat).
4. Salam greeting or response to it.
5. Torso rotation from Qibla.
6. Crying for worldly reasons or from pain (moan: “oh, ugh”). Crying out of fear of Allah yes; is not considered a violation.
7. Cough for no reason (does not interfere with illness).
8. Extraneous actions (3 extraneous movements in one hand).
9. Blow on something.
10. Reading the Koran with errors that change the meaning.
11. Reading verses from writing.
12. Violation of ablution.
13. The prayer is broken if the person who has performed tayammum sees water and if the duration of the Masih runs out.
14. Sunrise.
15. Standing in the same row of men and women (without dividing barriers, such as a curtain, screen, etc.).
16. Opening the aura for a time longer than the time of one rukn.
Makruh in prayer
1. Make various small movements with the body, arms, legs and head.
2. Yawn, stretch.
3. Close your eyes, look around.
4. Stand with your sleeves rolled up (for men).
5. Read the prayer face to face with a person or in front of a hot coal (reading the prayer in front of candles and lamps is not makrooh).
6. Wipe sweat or dust from the face, itch and level the stones at the place of bow (if the stones interfere with the reading of prayer, then this is allowed).
7. Undesirable image animate object(front, right, left), and it is also undesirable to make sajdah on a rug with such an image (image of a landscape is allowed).
8. Lean on something during prayer (except when there is a need for this, for example, during a serious illness).
9. During sajdah, touch the floor with your hands before kneeling down, and when getting up, rise from your knees before lifting your hands off the floor (deviations are allowed due to ill health).
10. Perform namaz on the road, in dirty places, on graves, near sewage, in someone else’s property without the owner’s permission.
11. In the second rak’at, read a sura or verse longer than in the first.
12. Read the same surah in each rak’at, if you know another one.
13 If there is a place in the first row, stand in the second.
15. SAJDA SAHU
Circumstances requiring the performance of sajdah sahu:
a) being late in performing fard due to forgetfulness;
b) being late in performing wajib or not performing it due to forgetfulness.
To compensate for these violations, it is necessary to perform “sajdah sahu”, which is wajib, i.e. mandatory action. Failure to perform one fard due to forgetfulness or deliberate failure to perform it violates the prayer and cannot be compensated by performing sajdah sahu. Conscious abandonment of wajib prayers is also not compensated by “sajdah sahu”. In these cases, you need to re-read the prayer again.
If during the prayer a person forgot how many rak'ats he read (for example, three or four), then he should consider that he read a smaller number (in our case - three), perform the prayer completely, and at the end - perform “sajdah” sahu." The procedure for performing “sajdah sahu”.
1. In the last seat, only “At-Tahiyat” is read and “Salam” is given only to the right.
2. With the words “Allahu Akbar” they make two sujuds in the usual manner.
3. With the words “Allahu Akbar” they sit down and perform the last sitting in the usual manner.
16. COLLECTIVE NAMAZ
Our religion attaches great importance to reciting namaz jama'a-tom (collectively). When reciting collective namaz, Muslims become closer to each other. The ignorant uses the knowledge of others, acquiring good habits and eventually abandoning bad ones. Staying in the jamaat improves relationships; love, feelings of brotherhood and mutual assistance among Muslims intensify. Sawab33 for collective prayer of Muslims standing in a row more than sawab for individual prayer. Our Prophet Muhammad (S.G.W.) said this about it: “The Sawab of a collective prayer is 27 times more than for a single prayer”; “The one who read the collective prayer “Ap-Isha” was, as it were, reading the prayer at midnight, and the one who read the collective prayer “Ap-Isha” was, as it were, reading the prayer all night”;
“Whoever, having thoroughly cleansed himself (performed ablution), goes to the mosque to fulfill one of Allah’s commands, erases his sins with one step, and increases the degree of piety with another step.”
Fard prayers can also be read individually. However, collective prayer is considered a sunnah muakkadah.
Visiting the mosque plays big role to maintain the unity of the community, there are also many spiritual benefits in this. Nafil prayers are not read collectively, except for the At-Tarawih prayer, which is read both collectively and individually. Namaz Al-Witr, which is wajib. in the month of Ramadan it is read collectively. Do not read Ap-Juma individually and holiday prayers, they are performed only collectively. The procedure for performing collective prayer.
Anyone who is going to read a collective prayer behind the imam makes the intention to perform the prayer and to follow the imam. The person praying must strictly perform all actions (“Tkabir”, rukug, sujud, sitting between sujuds, “salaam”) behind the imam, without getting ahead of him or being late.
As an example, consider how the collective prayer Az-Zuhr is read:
1. Intention “I intended to perform 4 rak’ats of fard prayer “Az-Zuhr” for the sake of Allah, behind the imam.”
2. After the imam pronounces Takbirat-ul-Iftitah, the rest of the worshipers repeat the Takbir after him, then, clasping their hands, read “to themselves” only “Subhanaka...” and then stand in silence. In other rakqahats, the jamaat does not read anything in the “standing” position. You just need to say “Amin” to yourself after the imam reads Surah Al-Fatihah out loud.
3. During the ruku’ jamaat reads “Subhana Rabbiyal-gazym”.
4. The imam, having said out loud “SamiAllahu liman hamida,” straightens up, and the jamaat, straightened up, reads “Rabbana lakal-hamd.”
5. In sujud, the jamaat reads “Subhana Rabbiyal-Ala”.
33 Sawab (Arabic) - reward from Allah
6. While sitting, simultaneously with the imam, the jamaat reads “to itself” “At-Tahiyat”, “Salavat”, “Rabbana Atina...” and together with the imam they give “Salam”.
Note: if the latecomer managed to make an intention and pronounce Takbir while the imam had not yet risen from the position of the ruq of any rak’at, then this rak’at is considered completed for the latecomer.
Wajibs of congregational prayer
In addition to the wajibs for individual prayer (see page 23), there are wajibs for reading a collective prayer:
1. Reading aloud by the imam “Al-Fatiha” and another surah in collective prayers:
- in every rak'at of morning prayer;
- in holiday, “Al-Juma”, “At-Tarawih” and “Al-Witr” prayers;
- in the first two rak'ahs of Al-Maghrib and Al-Isha prayers.
2. The imam reads “Az-Zuhr” and “Al-Asr” prayers “to himself”.
3. Silence of those following the imam when he reads Al-Fatiha and other surah.
4. Additional Takbirs in holiday prayers.
Actions of those who followed the imam from the 2nd cancer:
Whoever did not have time for the first rakqaht must make the intention to perform namaz, perform Takbir and follow the imam from the moment for which he had time. Then in the last sitting only “At-Tahiyat” is read. After the imam begins to give “Salaam” to the right side, you need to stand up without making “Salaam”, with the words “Allahu Akbar”, independently read the missed first rakqat in the usual order, starting with “Subhanakya...”. After this, you should perform the last sitting: read “At-Tahiyat”, “Salavat”, “Rabbana Atina...” and make “Salam” in both directions. This ends the prayer.
Actions of those who followed the imam from the 3rd rakat:
Those who did not have time for the 2nd rakqat of the 4-rakqat prayer read only At-Tahiyat in the last sitting. After the imam begins to give “Salaam” to the right side, you need, without making “Salaam,” stand up with the words “Allahu Akbar” and finish reading the first 2 rak’ahs (starting with “Subhanakya...”) on your own in the usual order (starting with “Subhanakya...”), which you did not have time to do with the imam. Then, perform the last sitting and complete the prayer as usual.
If the prayer is 3 rak’at, like Al-Maghrib or Al-Vitr, then only At-Tahiyat is read together with the imam. After the imam begins to give “Salam” to the right side, you need to stand up and make up for the first of the missed rak’ats, starting with “Subhanakya. ". Then you should complete the first sitting with reading “At-Tahiyat”. Then the second of the missed rakat is read. After that, the last sitting is performed in the usual manner and the prayer is completed.
The action of those who follow the imam from the 4th rak'at:
The person following the imam from the 4th rakqat in the last seat also reads “At-Tahiyat”. After the imam begins to give “Salam” to the right side, you need to stand up and make up for the first of the missed rak’ats, starting with “Subhanakya...”. Then you should complete the first sitting with reading “At-Tahiyat”. Then the second and third of the missed rak'ats are read. After that, the last sitting is performed in the usual manner and the prayer is completed.
If the worshiper joins the jamaat after the imam has risen from the position of ruku’ of the fourth rak’at, then after the “Salaam” of the imam on the right side, he should stand up and independently perform the prayer completely from beginning to end. In this case, the worshiper will receive the same sawab as if he had read the entire prayer with the imam.

17. JUMA AND NAMAZ AL-JUM'A

Juma is a holy day for Muslims, so Muslims should celebrate it with a festive mood. Men should, after performing taharat and dressing nicely, go to the mosque. The Prophet Muhammad of Adah said: “Whoever on Friday, having performed ablution, comes to Juma and listens to the sermon in silence, will have his sins forgiven from that time until the next Juma and 3 more days.”
Namaz Al-Jumah is read only by the jamaat and consists of 4 rak'ats of the sunnah, 2 rak'ats of the fard and 4 rak'ats of the sunnah. This prayer is read on Friday during Az-Zuhr prayer and replaces it on this day.
Al-Jumah prayer is fard for a Muslim who is mentally normal and has reached the age of majority. In addition to this, there are 6 other mandatory conditions:
1) Man (women are not fard).
2) Free from slavery.
3) Not a traveler.
4) Healthy.
5) Not blind.
6) Having healthy legs.
If these conditions are not met, Al-Jum'ah is not obligatory, but if such a person reads this prayer, then it is accepted as Al-Jum'ah prayer. Namaz must be read according to all the rules.
Conditions correct execution Al-Jum'a
1. Read “Az-Zuhr” during prayer.
2. Read the khutbah first. “Khutba (Arabic) – sermon”
3. The place must be open to everyone.
4. The presence of at least 3 men in addition to the imam.
5. The imam must be a person who is not in conflict with government law enforcement agencies.
6. The locality where Juma is held must have permanent housing for people (not a tent camp)
If locality meets the specified conditions, then for Muslim men living there it is fard to conduct “Jum’ah Namaz” in compliance with all the rules.
Procedure for performing Al-Jum'ah prayer
1. After reading the adhan, during “Az-Zuhr” on Friday, first 4 rak’s of sunnah prayer are performed. The intention for this prayer is: “Intended to perform 4 rak’ahs of the sunnah of Al-Jumah prayer for the sake of Allah.”
2. At the end of the sunnah prayer, the second adhan is read, after which the imam rises to the minbar to read the khutbah. The sermon of the Al-Jumah prayer is fard and is read before the fard prayer.
3. After the khutbah, the Iqama is read and 2 rak'ahs of the farda prayer "Al-Jumah" are performed. Those following the imam make the intention: "I intend to perform 2 rak'ahs of the farda of the Juma'ah prayer behind the imam for the sake of Allah."
4. After reading the fard prayer, perform 4 rak'ahs of the sunnah prayer Al-Jumah. The intention for this prayer is: “Intended to perform 4 rak’ahs of the sunnah of Al-Jumah prayer for the sake of Allah.”
Thus, the reading of the Al-Jumah prayer ends.
Sermon fards
1. Praising Allah, greeting the Prophet Muhammad and calling for piety
2. Reading one verse from the Koran, clear in meaning.
3. Du'a for the benefit of Muslims.
Conditions for preaching for an imam
1. Cleansing from small and large hadas, as well as from najas on the body, place and clothing.
2. Covering the awrah.
3. Standing (if possible).
4. Maintaining the sequence of sermon fards. Performing prayer immediately after the sermon
5. Reading fard sermons in Arabic.

18. NAMAZ AT-TARAUIH

Namaz At-Tarawih consists of 20 rakqats and is performed in the month of Ramadan. It is a sunnah muakkadah for men and women. Also, this prayer is the sunnah for those who do not fast due to illness or travel. Performing the At-Tarawih prayer in the mosque is the sunnah, for which a person has a great reward. You can read this prayer at home alone. The Prophet Muhammad SGW said: “Whoever spends the nights in the gibad for the sake of Allah in the month of Ramadan, with faith in benefit and hope for reward, past sins will be forgiven.”
Namaz At-Tarawih is performed only after Namaz Al-Isha. Namaz Al-Witr can be read both before and after Namaz At-Tarawih.
The order of performing namaz At-Tarawih 2 rak'ahs

2. As usual, a collective prayer is read, consisting of 2 rak’ats. After every two rakat, “Salam” is given to the right and left.
3. They perform 10 prayers of 2 rak’ats and thus increase the number of rak’ats to 20. After the end of “At-Tarawih”, they collectively read 3 rak’ats of the “Al-Witr” prayer.
The procedure for performing the collective prayer of At-Tarawih, 4 rak'ahs each
1. The intention of the worshiper following the imam: “I intended to perform the At-Tarawih prayer behind the imam for the sake of Allah.” After Takbir, the imam also pronounces Takbir
2. In the usual manner, a collective prayer is read, consisting of 2 rak’ahs.
3. While sitting, after reading At-Tahiyat and Salavat, “Salam” is not said, but rises to the third rak’at.
4. The imam and jamaat again read the prayer, consisting of 2 rak’ahs, starting with “Subhanak...”.
5. The last sitting is done in the usual way, giving “Salam” to the right and left.
6. The above actions are repeated 5 times for 4 rak’ats, and also bring the number of rak’ats to 20.
At the end of the “At-Tarawih” prayer, 3 rak’s of the “Al-Witr” prayer are read collectively.

19. READING NAMAZ SITTING AND IMA’ (WITH THE EYES)

There are no difficulties in the religion of Islam: any ‘ibadah is prescribed according to a person’s capabilities. Those who cannot read namaz while standing perform it while sitting. In such a situation, all duties performed while standing are performed while sitting, and the hands are performed in their own way. physical abilities, having said: “Sami’Allahu liman hamidan,” they straighten up, then, having made sajdas, complete the prayer.
If it is not possible to perform rukug and sujud, then they read namaz, simulating bowing the head and torso to perform rukug and sujud. This performance is called “imitation” prayer. The one who performs such a prayer, while sitting, bows his torso and head for rukug and bows even more to perform sajda. If the worshiper bows his head for sajda less or the same as for rukug, then performing the prayer is considered incorrect.
If the patient cannot sit, then he reads prayer in a position comfortable for him, moving his head. But if he does not have the strength for this, then he can read namaz, performing rukn with his eyes, i.e. movement of the eyes, as if describing the trajectory of the body during bows and prostrations.
20. NAMAZ FOR A TRAVELER
If a person goes beyond the place where he lives in order to travel (approximately 90 km or more), then he is considered a traveler.
A person who makes such a journey and intends to stay at the destination for less than 15 days is considered a traveler for all these days.
If a person has the intention of staying at a destination for 15 days or more, then he is a traveler only while on the road.
In our religion there is some relief for travelers. A traveler can read all 4 rak'ah fard prayers as a 2-rak'ah prayer. This is called "reduction". The traveler reads the fards of the prayers “As-Subh”, “Al-Maghrib” and prayer “Al-Witr” in full. If there is time for sunnah prayers, they are not shortened, but read in full.
If a traveler reads the prayer behind the local imam, then he performs the prayer in full. And if the imam in the collective prayer is a traveler, then the local jamaat, after the imam’s “Salam,” stands up and finishes reading the remaining 2 rak’ahs. If a traveler missed a prayer and upon his return decided to make up for it, then he reads the debt - 4 rakat fards as 2 rakat. And if he missed 4 rak’ahs of prayer while at home and decided to repay the debt on the road, then he reads it without abbreviation (i.e. all 4 rak’ahs).
Also, the traveler may not perform the “Al-Jum’ah” prayer and holiday prayers, but it will be accepted if he performs them. Instead of the Al-Jumah prayer, the traveler reads the Az-Zuhr prayer.

21. KADA / KAZA (DEBT) OF MISSED SAYERS

The prayer, which is read after the end of its time, is called “qada.” Leaving the prayer intentionally, without a good reason, is a great sin. If this happened, then you need to repent.
Fards of all prayers and Al-Witr prayers not performed on time are reimbursed as a debt. Unread sunnah prayers are not reimbursed as a debt, with the exception of the sunnah of the morning prayer. It should be performed before the time of Az-Zuhr prayer on the same day. There is no specific time for Qadah prayers: they can be performed both day and night, except for prohibited times.
If there are a lot of debts for prayer, and a person does not know for which day he reads the Qada, then he makes an intention, for example, in this way: “I intend to perform the missed prayer of Qada “As-Subh”, for the sake of Allah.” They also make an intention to perform other prayers, for example, “Az-Zuhr” or “Al-Asr”.

22. SAJDA-TILAVAT

In 14 places of the Quran there are verses, after reading which it is wajib to make a special sajdah, called “tilawat”. This requirement applies to both the one who hears these verses and the one who reads them. This sajdah is an act of worship to Allah.
Performing sajdah tilawat is prescribed for everyone who is obliged to perform namaz. It is not necessary for women during menstruation and postpartum cleansing.
Procedure for performing sajdah tilawat during prayer
1. If after the sajdah tilawat verses there is an intention to continue reading the Quran, then upon completion of this verse a single sajdah tilawat is immediately done, and the worshipers return to the “standing” position in order to finish reading the Quran.
2. If such a verse is the last or after it a maximum of three verses are read, then sajdah tilawat is not required, and the prayer continues as usual.
3. If the verse of sajdah read in namaz is heard by someone who is not performing namaz at that time, then he must also do sajdah-tilavat. Whoever heard a sajdah verse during prayer from someone who reads it outside of prayer, after completing the prayer, also performs this sajdah.
4. If the worshiper reads such verses and performs sajdah-tilawat in prayer, then he does not perform sajdah after completing the prayer.
5. If the imam reads the verses of sajdah in prayer, then he himself and those who follow him perform sajdah tilawat.
Procedure for performing sajdah tilawat outside of prayer
1. Sajdah is performed in a state of ablution.
2. Stand facing the direction of the Qibla and make the intention for Sajdah Tilavat.
3 Without raising your hands, say “Allahu Akbar” and make a sajdah in which you read “Subhana Rabbiyal-A’la” 3 times.
4 Stand up with the words “Allahu Akbar”. Mustahab to say: “Gufranaka Rabbana wa ilaikal-masyr” (see Appendix 1 text 33)
5. Sajdah is performed 1 time and without “Salaam”.
Ayats of Sujud: “Al-Araf”: 206, “Ar-Rad”: 15, “An-Nakhl”: 48, “Al-Isra”: 107, “Maryam”: 58, “Al-Hajj”: 18, “Al-Furqan”: 60, “An-Naml”: 25, “As-Sajdah”: 15, “The Garden”: 24, “Al-Fussilat”: 37, “An-Najm”: 62, “Al-Inshiqaq” ":21, "Al-'Alaq":19.

23. NAMAZ JANAZA (NAMAZ FOR THE DECEASED)

Namaz Janazah - a prayer addressed to Allah for forgiveness of the deceased's shortcomings and sins - is the final duty of Muslims to the deceased. Janazah prayer is fard kifaya, i.e. a duty assigned to the entire jamaat. However, the presence of Jamaat is not a condition for the Janazah prayer. If one woman or one man recites this prayer, then it is counted as fard. Conditions for performing Janazah prayer.
1. The deceased must be a Muslim.
2. The deceased must be ritually pure (in the state of ghusul) and wrapped in kafan.
3. The deceased must be in front of the jamaat.
4. The body of the deceased must be whole or half the height, but with the head.
5. Janazah prayer is read while standing (unless there is a good reason to sit).
6. The body of the deceased should not be placed on the shoulders of people or on the back of an animal.
Everything that violates other prayers also violates the Janazah prayer. Janazah prayer can be performed at any time, except when it is not permitted.
Fards of Janazah prayer
— 4th Takbir.
- Standing.
Giving Salam is wajib. In this prayer, neither sajd nor ruqq are performed.
Procedure for performing Janazah prayer
1. After the deceased is given ghusul and wrapped in kafan, it should be placed in the place where the Janazah prayer will be read.
2. Janazah (stretcher with the deceased) is placed in front of the jamaat, and the imam stands at the chest of the deceased.
3. The Jamaat stands behind the imam in the direction of Qibla and forms rows (it is advisable to stand in 3 rows).
Mustahab - preferably when performing Janazah prayer
4. They make an intention, determining to whom the prayer is read: a man or a woman, a boy child or a girl child. The intention of the imam “I intended to perform the Janazah prayer for this deceased person, as a du’a for a man (or woman, etc.)” If it is not known, whether it is a man or a woman, then the intention is made in this way: “I intended to perform the Janazah prayer behind the imam for this deceased for the sake of Allah.”
5. After the intention, the imam out loud and the jamaat “silently” say “Allahu Akbar” - the first Takbir and close their hands, as in a regular prayer, the Imam and the jamaat “silently” read “Subhanaka” and at the same time add “Wa jallasanauk”.
6. Without raising his hands, the imam out loud, and the rest “silently” pronounce the second Takbir “Allahu Akbar”.
7. The imam and the jamaat read “Salavat” to themselves.
8. Again, without raising your hands, pronounce the third Takbir “Allahu Akbar”.
9. The imam and the jamaat “silently” read the du’a of the Janaz prayer (see Appendix 1 text 28) If they don’t know it, then read the arc “Qunut” (see Appendix 1 text 27) if they don’t know the “Qunut”, read the dua “Rabbana Atina” (see Appendix 1 text 17).
10. Without raising your hands, say the fourth Takbir “Allahu Akbar” and, without reading anything, give “Salam” first to the right, then to the left.
After this arc, other arcs are read depending on the gender of the deceased (see Appendix 1 text 28-30).

More than twelve centuries have passed since our holy religion Islam began to be preached in Central Asia and in Kazakhstan. In fact, all of Central Asia, including our country, adheres to the madhhab of Abu Hanifa.

What is a madhhab? What is his role in the history of religion and nation? Before answering these questions, let's look at vocabulary and linguistic meaning the words "madhab".

The concept of madhhab

The word "madhab" is derived from the Arabic verb "to go" or "to choose one's own path." From the point of view of Sharia, the word “madhab” has the following meanings: religious movement, school, science, concept. Today there are four madhhabs, and they are named after their founders. These are Hanafi (the madhhab of Imam Abu Hanifa), Shafi'i (the madhhab of Imam al-Shafi'i), Maliki (the madhhab of Imam Malik), Hanbali (the madhhab of Imam Ahmad ibn Hanbal).
The founder of the Hanafi madhhab is Imam Abu Hanifa An-Nugman ibn Sabit (699-767 miladi). Scholars who highly valued the education and knowledge of Imam Abu Hanifa called him Imam Agzam (Great Imam).

The madhhab originates from the companions

The most widespread madhhab in the world is considered to be the Hanafi madhhab. Beginning in the ninth century, within a short time, the Hanafi madhhab spread to Anadolia, the Balkans, the North Caucasus, the Yedil coast, Central Asia, China, India, Afghanistan and the islands of Indonesia. Also, the Hanafi madhhab was adhered to by the khans of the Altyn Orda, the Great Mughals and the sultans of the Ottoman Empire.
After the era of Caliph Rashid, Islam spread throughout the world and many countries began to accept this holy religion. Each of these countries had its own culture, traditions and customs. Among them were both those that contradicted and those that did not contradict Islamic canons. Therefore, Islam was forced to make decisions on certain issues. That is, this decision had to comply with the traditions and customs of each country. However, the world of Islam did not have the ability to make decisions that would correspond to the traditions of all countries. Therefore, the emergence and formation of madhhabs was a pattern.
The foundations of the madhhab were formed during the era of the Companions. The people of Mecca only asked Abdullah ibn Abbas (r.a.) for a fatwa. Along with Khazret Abdullah, other companions lived in Mecca. However, none of them condemned these actions of Abdullah; on the contrary, they always supported him. The people of Iraq acted in accordance with the fatwas of Abdullah bin Masud (r.a). This companion made decisions and issued fatwas for the population of the country. And the Muslims of the Hejaz region were guided by the fatwas and decisions of Abdullah bin Omar (r.a.). These cases took place in the era of the caliphs, after our Prophet (peace and blessings of Allaah be upon him), when many of the Companions were still alive. None of the learned companions considered this act to be wrong.

The value of Abu Hanifa's madhhab

The spiritual heritage of Imam Agzam Abu Hanifa played a huge historical role in the formation of universal human values ​​and the preservation of national characteristics in Kazakhstan. The Hanafi madhhab in Islam is a set of various conclusions, which, undoubtedly, are of an integrating nature, i.e., having a verified set of interpretations sacred texts, madhhab, through its clear and verified scientific methodology, is integral in nature.
Pluralism and free-thinking, respect for science and knowledge, sublimated by Hanafism, created the conditions for the emergence of such pillars of world thought as al-Farabi and ibn Sina. The role of al Farabi and ibn Sina is very significant in the formation and development modern culture and civilization. And the philosophical genius and reformer of sciences al-Farabi was able to develop only in the Hanafi environment, and not in closed formal Muslim spaces. The unusualness and boldness of his philosophical views came into certain conflict with public opinion, which was incapable of fully accepting Greek philosophy and science.
Imam Muhammad al-Bukhari, Abu Mansur al-Samarkandi, Abu Mansur al-Maturidi, Yusuf Balasaguni, Khoja Akhmet Yassawi and their contemporaries and heirs became the pride of not only Central Asia, but also the entire Islamic world.

The importance of Abu Hanifa's madhhab for independent Kazakhstan

The Hanafi madhhab, traditional for Kazakhs, is an excellent ideological platform for the formation of a cult of new knowledge in the country, the desire to improve and promote the republic into the community of developed countries. Here it seems appropriate to quote the words of our President that religion “should not become an object of local or global political game"We are proud to be part of the Muslim Ummah. We must form a religious consciousness that is consistent with the traditions and cultural norms of the country.”
In this regard, the development of the Hanafi madhhab, as one of the main spiritual pillars of Kazakh society, meets the strategic interests of the Republic of Kazakhstan. Today domestic economy requires the preparation of well-educated, modern and innovative-minded people. And in this context, the formation of high-quality and highly competitive human resources of the country is possible by relying on the Hanafi intellectual tradition, based on creativity and initiative. This process may also contribute to the formation of Muslim intellectuals in Kazakhstan.
The modern economy requires educated people, first of all, spiritually rich. And such a level of personal culture can be achieved only by relying on traditional universal spirituality, which was precisely accumulated in the Hanafi intellectual tradition.
In this regard, there is no doubt huge role Hanafi madhhab, both in historical retrospect and for the future formation of the Islamic Ummah of Kazakhstan. “We have no other alternative but a single Muslim ummah, united around its age-old traditions, which are tightly intertwined with the foundations of Abu Hanifa’s madhhab. And we do not accept any divisive ideology that sows discord and division.”
Kazakhstani civil society is healthy and strong, primarily due to its roots. Intellectual, creative potential of our people is very great. And we must not allow anyone to encroach on our unity and cohesion. The development of Hanafism in our republic, together with the growth of Kazakh patriotism, will make it possible to resist religious radicalism and extremism under the guise of religion at the ideological level. After all, one of the important provisions of Hanafism is the promotion of justice and the renunciation of violent actions in the name of peace.
Thus, the revival and development of the Hanafi madhhab will create and increase the immunity of Kazakh believers to the ideology of radicalism. In the 21st century, the Islamic religion of the Hanafi tradition in Kazakhstan will play an ever-increasing role in the consolidation of the Muslim community, in strengthening intercultural and intercivilizational dialogue, which is acquiring modern world increasingly important.
May Allah Almighty grant blessings to our country and strengthen the unity, harmony and mutual understanding of our people!

Introduction

Menstruation (haid), postpartum bleeding (nifas) and painful uterine bleeding(istihadah) are blood coming out of the vagina. These types of bleeding are different from each other, and each of them has its own rules.

1. Menstruation

1.1. Menstruation (haid) is the blood that comes out of the uterus of an adult woman. It is not a consequence of any illness or pregnancy and goes away before menopause.

1.2. The minimum duration of menstruation is 3 days, the maximum is 10. Each day has 24 hours. Therefore, the minimum duration of menstruation is 72 hours.

1.3. Discharge of any color - red, yellow, cloudy, green, black or sallow - that a woman experiences during her menstrual period is considered menstrual blood, and menstruation continues until the discharge becomes pure white or stops altogether. As soon as the blood hits outer part vagina, the hyde begins. It does not matter whether the blood got beyond the outer labia or not. If cotton wool or a tampon is placed in the vagina and because of this the blood cannot come out, until the blood comes out of the vagina and is not visible from the outside of the cotton tampon, it is considered that menstruation has not begun. If blood appears inside the vaginal opening (or on the outer visible part of a cotton swab placed in the vagina), from the moment the blood becomes visible, menstruation is considered to have begun.

Example: If a woman inserted a piece of cotton wool or cloth into her vagina at night, and in the morning she saw blood on it, the beginning of menstruation will be considered the moment when she saw blood.

It is undesirable (makruh) for a woman to insert tampons or anything else into her vagina (Radd al-Mukhtar).

1.4. The minimum clean period (tuhr), or clean period between menstruation, is 15 days. If a woman starts bleeding again within 15 days after her period ends, it is not considered a new period.

1.5. Maximum period purity does not exist. Therefore, a woman is in a state of purity until she begins to bleed again, even if this period lasts several months or years.

1.6. If within 10 days there was a day or several days when there was no blood at all, all these days are also considered bleeding days (Kuduri).

Example: A woman bleeds for 3 days, but does not bleed for the next 2 days. Then the bleeding resumes for another day. All six days refer to menstruation.

1.7. Girls under nine years of age do not menstruate. If a girl under 9 years of age bleeds, this is not menstruation, but painful uterine bleeding, which should be classified as istihadah.

During menstruation and postpartum bleeding, eight things are prohibited for a woman:

2.1. Namaz (ritual prayer).

In addition, she is prohibited from making a prostration of gratitude (sajdah shukr), as well as prostration when reading the Koran (sajdah tilyava).

2.2. Post (mandatory and optional).

2.3. Reading even one verse from the Koran:

Reciting a passage less than one verse without the intention of reciting the Quran is permissible. For example, it is permissible to say “Alhamdulillah” (All praise is to Allah) with the intention of expressing gratitude, as well as “Bismillah” (with the name of Allah) before eating (Al-Lubab, 43).

It is permissible to read one word from a verse, and according to another opinion, even half of a verse, but what is read should in no case be equal to one short verse.

It is permissible to recite a verse or more with the intention of reciting a supplication (dua). For example, you can read Surah Al-Fatihah in its entirety as a prayer. In the same way, you can read any other sura or verse from the Koran as a dua, if it contains words of prayer - there is no sin in this.

If a woman teaches the Quran to her students, she is allowed to pronounce the words gradually with pauses, but she cannot read the entire verse at once. You can read one or two words at a time, if you pause between them to breathe.

2.4. Touching the Koran.

However, it is permissible to touch the Qur'an through an obstacle, such as a sleeve of clothing or a bag, but this does not include the cover that is attached to the Qur'an. It is not permissible to touch the Koran through the sleeve of the clothes you are wearing. this moment(Imam Abdul-Hay Lyaknawi, Sharh al-Hidayah, 1:212).

2.5. Visit to the mosque.

During menstruation, a woman is allowed to enter a place that is temporarily used for prayer (musalla), or where Eid prayer is performed, if it is not a mosque. The ban on visiting a mosque (masjid) does not apply to prayer rooms that are not mosques from the point of view of Sharia.

2.6. Walking around the Holy Kaaba (tawaf).

2.7. Sexual contacts.

2.8. Receipt by husband sexual pleasure from the area of ​​the wife's body from the navel to the knees when she is menstruating.

Therefore, everything except sexual intercourse and looking at the above-mentioned area is permitted. There is nothing wrong with a husband eating and sleeping in the same bed with his wife during her menstruation.

3. End of menstruation and change in cycle

3.1. A woman's period ends when the bleeding stops and the discharge becomes clear. From this moment on, she needs to ritually cleanse herself and begin to pray if her time has come.

3.2. The normal period of a woman's menstruation is determined by the duration of bleeding and the period of purity over the past month.

Example: Within the last month or two last months The woman's bleeding period lasted 7 days, and her clean period lasted 23 days. A normal menstrual period for her is considered to be 7 days, until the number of days of bleeding changes.

Note: Many rules regarding menstruation rely on a woman's knowledge of what is normal for her to bleed. It is advisable for a woman to monitor her cycle, since this knowledge may be needed in the event of non-menstrual uterine bleeding.

3.2. If the normal period of menstruation for a woman is seven days, but in some months after she has bathed and started to pray, the bleeding begins again, she should then postpone the prayer until the time of mustahab comes to an end, and then If the bleeding has stopped, take a bath and pray. But if the bleeding continues, she does not begin to pray. A woman should check for purification in the same way for each subsequent prayer until she is sure that the bleeding has stopped.

3.3. If a woman's normal bleeding period is 7 days, but her period suddenly ends on the fourth day, she should begin to pray and fast. However, she needs to postpone the prayer until the end of mustahabb, and intimate relationships remain prohibited until 7 days have passed, because there is a possibility of continued bleeding.

3.4. If the normal bleeding period for a woman is 3 days, but after 3 days the bleeding continues, she should not perform ritual bathing and start praying. If her bleeding ends in a period of no more than 10 days and nights, she will not have to make up the prayers for all these days (qada). This would mean that her menstrual period has changed and all these days are considered to be menstruation. However, if bleeding continues on the 11th day, only the first three days should be considered menstruation, which constitute the normal period for this woman, and the remaining days are considered istihadah. The woman must bathe and make up for the prayers missed for 7 days. The same rule applies to a woman who has established a normal period of postpartum bleeding.

End of menstruation and sexual intercourse

3.5. Sexual intercourse becomes permissible without ritual purification if menstruation ends after 10 days and nights (the maximum duration of menstruation), and after ritual purification if it ends earlier.

3.6. But if the woman's bleeding stopped before the end of 10 days (for example, if her normal period is 7 days) before the time for a particular prayer expired, and the woman had enough time to bathe and say the opening takbir (tahrimah), performing the prayer of this time becomes obligatory for her, and it must be replenished (qada). In this case, intimacy will become permissible without ritual bathing.

3.7. If a woman had enough time only to bathe and dress, but not enough to say takbir, she is not obligated to perform the prayer of that time. In this case, intimacy will become permissible only after ritual bathing.

Example: If a woman stops bleeding during the period of time allocated for Dhuhr prayer, and she only had enough time to bathe and say takbir, she has an obligation to perform Dhuhr prayer. She must complete the Dhuhr prayer because she managed to enter a state of purity before its time expired. In this case, sexual intercourse is permitted without ritual bathing after the expiration of the time of Dhuhr. But, if a woman has had enough time to bathe, dress and pray before the time of Dhuhr ends, she is obligated to bathe and pray. If she has not performed a prayer, she must then make up for it; leaving this prayer is a sin. However, in this case, sexual intercourse becomes permissible for her without ritual bathing after the time of Dhuhr. If there was not enough time to bathe, get dressed and say at least the opening takbir, she should not make up for this prayer, and sexual intercourse becomes permissible for her only after bathing.

Note: When determining whether there was enough time, it is necessary to take into account the time to remove clothes, perform the obligatory (fard) components of the ritual bath, put on clothes again and say takbir. In addition, before entering into intimate relations, after the end of menstruation, it is advisable to perform a complete ablution, even if in this particular case bathing is not obligatory.

3.7. If the bleeding stops in the morning after sunrise, sexual intercourse becomes permissible for her after the woman bathes. If she does not perform ablution, she is prohibited from having sex before the time for Dhuhr prayer ends. In this case, she bears the sin of not performing the Dhuhr prayer on time.

3.8. If a woman's menstruation lasts a full ten days and ten nights and the bleeding stops at the end of the allotted time for any prayer, with only enough time left for saying "Allahu Akbar" and not for bathing, the woman still has an obligation to perform this prayer. She must replenish it after she bathes.

4.1. During the month of Ramadan, if a woman's bleeding stops at night after 10 days of menstruation, she is obliged to start fasting from that day, even if her menstruation ended a minute before dawn.

4.2. If the bleeding stops during the day during Ramadan, the woman should not drink or eat for the rest of that day. She must behave like those who fast until sunset, although this day will not count as fasting for her, and she will have to make up for it later. This does not apply to the day when menstruation begins - on this day a woman is allowed to eat and drink for the rest of the day, as on other days on which she does not fast.

4.3. During Ramadan, if a woman's bleeding stops at night within 10 days and she has enough time until the morning to bathe and say takbir, she should begin fasting on that day. If there was less time left until morning, then she should not fast on that day, but she should still abstain from food and drink until sunset. After the end of Ramadan, she will have to make up for this day of fasting.

4.4. If there is enough time left, but the woman has not performed a full ablution, she should still start fasting, and she must bathe as soon as possible in order to have time to perform the Fajr prayer.

4.5. A woman who misses days of fasting due to menstruation or childbirth is required to make up for them. But she doesn’t need to make up for missed prayers.

5. Different rules

5.1. If a woman begins to menstruate while performing the fard prayer, her prayer becomes invalid and she does not need to make up for it. But if menstruation began while performing an additional prayer (sunnah), the prayer becomes invalid, and the woman is obliged to perform qada at the end of menstruation.

5.2. If a woman begins to menstruate while fasting, the fast is broken and she will need to make up for it later. This applies to both compulsory and optional fasts.

5.3. If bleeding begins at the end of the prayer time and the woman has not yet performed this prayer, she should not perform it and should not make up for it. In this case, the condition of the woman at the end of the prayer time is taken into account.

5.5. If it has become mandatory for a woman to commit complete ablution(for example, after sexual intercourse or discharge of appropriate fluid due to sexual arousal), but she began menstruating before she had a chance to bathe, she is not required to perform a full ablution until the end of her menstruation. In such a situation, one bath will be enough for a woman to achieve a state of purity.

5.6. It is not desirable (makruh) for a woman who is menstruating to wash the deceased.

5.7. If during menstruation a woman hears a verse, after reading which it is necessary to perform prostration (sajdah tilyawa), she does not have to perform it.

6. Rules regarding non-menstrual uterine bleeding (istihadah), and cases when a person is excused

Istihadah blood is bleeding that lasts less than 3 days and more than 10 days, that is, longer than the maximum duration of menstruation, and also includes postpartum bleeding over 40 days (Kuduri).

Painful uterine bleeding falls under the same category as other problems that prevent a person from remaining in the state of wudu (wudhu is constantly broken), such as the constant passing of intestinal gases or urinary incontinence. A person suffering from such ailments, as a rule, belongs to the category of excusable people, that is, special rules of voodoo and prayer apply to him. This will be discussed below.

6.1. A woman who has painful uterine bleeding or difficulty maintaining ablution must perform ablution before every obligatory prayer. With this wudhu, she is allowed to perform as many obligatory or optional prayers as she likes until the time for that obligatory prayer ends, after which the wudhu must be repeated.

6.2. The ablution of such a person is not disrupted if the illness that prevents him from remaining in the state of wudu reappears. But wudhu is violated for all other legal reasons, as well as for the expiration of the prayer time.

Example: A woman is excused due to the constant release of intestinal gases. If she passes gas again during prayer, the wudu does not break. But if she laughs loudly or vomits, the wudu will be broken.

6.3. A person is considered excusable (i.e., one of those who suffers from a chronic violation of wudhu) only if his illness manifests itself during the full time of one of the prayers so often that the person does not have time to perform the prayer before wudhu again not broken.

6.4. If a person has entered the category of those who suffer from chronic violation of wudhu, he will remain excused as long as his problem manifests itself at least once in each subsequent time of prayer. A person ceases to be excused if one period allotted for performing the obligatory prayer has completely ended, and this person’s illness has never manifested itself during this time.

6.5. It is necessary for a person suffering from chronic wudhu disorder to change his clothes before prayer if his clothes become unclean. This is mandatory if, after changing clothes, a person can have time to pray before they become dirty again. If this is not possible, a person is allowed to pray in dirty clothes.

6.6. If a woman suffering from constant uterine bleeding has forgotten the number of days in her normal menstrual cycle, but remembers what time of the month her period usually began, she should leave the prayer for three days, starting from the day when she usually began. menstruation. She can be sure that these three days are exactly the days of her period. For the next seven days, she should perform a complete ablution before each prayer, because it is not known for sure whether these days refer to menstruation or istihadah. In addition, along with each prayer, she must additionally perform the previous Qada prayer (i.e., make up for it), because it is not known exactly when she was cleansed, because menstruation could end before the end of the time of the previous Fard prayer. Over the next 20 days, a woman must perform ablution before every prayer - this will be considered a period of purity for her. During the period of purity, a woman is allowed to have intimate relations with her husband.

6.7. If she remembers the number of days of her normal menstruation, for example, 3, but has forgotten what time it usually begins for her, then during the first 3 days of the month she should pray, separately performing a small ablution before each prayer, because she definitely does not it is known whether she is now in a state of purity or Haida. For the next 27 days, she must perform ablution before every prayer due to the possibility that her menstruation may end at any time. She must also, together with each new prayer make up for the previous one, for the same reason.

6.8. If a girl at the age of 9 has constant bleeding, she should be considered to have started menstruation. In each month, 10 days of bleeding should be classified as menstruation, and the remaining days should be classified as painful uterine bleeding.

7. Postpartum bleeding (nifas)

Nifas is the blood that comes out of a woman’s womb after childbirth.

7.1. There is no minimum duration for postpartum bleeding - it can last as little as one day or less, but the maximum duration is 40 days. Bleeding after forty days is considered istihadah.

7.2. When postpartum bleeding ends, the woman must perform a complete ablution. There is no need to wait until 40 days have passed.

7.3. If a woman has already given birth and her period of postpartum bleeding was, for example, 23 days, but this time the duration of the bleeding increased and exceeded 40 days, then she should consider that postpartum bleeding includes only 23 days, which are for her normal period, judging by previous births, and the remaining days out of 40 are istihadah. It is necessary to complete prayers and fasts for the last 17 days out of 40. If a woman does not yet have an established norm for nifas, then all 40 days are considered postpartum bleeding.

7.4. Even if not a drop of blood came out after the birth of the child, the woman must still perform a complete ablution after childbirth.

7.5. If a woman gives birth to twins, the period of her postpartum bleeding is counted from the moment of the birth of the first child.

7.6. Bleeding in a pregnant woman should be mistaken for painful uterine bleeding.

7.7. Bleeding by a woman during childbirth until half of the baby has been delivered is still considered istihadah. But as soon as a little more than half of the child has been born, any uterine bleeding that occurs should be classified as postpartum. And it can be considered as such for 40 days, as stated above.

7.8. During labor, if the woman is conscious, she should pray. If she is not able to normally assume the necessary postures in prayer, she should imitate them with gestures (ishara). But if she fears for the life of the child, prayer can be postponed.

7.9. Bleeding after a miscarriage, if the fetus has already formed limbs (usually this occurs at 4 months of pregnancy, but can be earlier), is also considered postpartum hemorrhage.

7.10. If a miscarriage occurs and the fetus's limbs are not yet formed, bleeding after the miscarriage will be considered menstruation, provided that at least 15 days have passed since the last menstruation. Bleeding should continue for at least 3 days. If bleeding does not meet these conditions, it should be considered istihadah.

Application

8. Ghusl (bathing)

Ghusl becomes obligatory in the following cases:

8.1. Inserting the head of the penis (the circumcised part) or an equal part (in case part of the penis is missing) into the vagina or anus (although this is haram) of a living person.

8.2. If a person comes to his senses after intoxication or loss of consciousness and discovers that he has released sperm.

8.3. End of menstruation.

8.4. The end of postpartum hemorrhage.

Even if the above things happened to a person before he accepted Islam, he still has to perform ghusl.

9. Things that do not make ghusl obligatory

In the following cases, ghusl is not obligatory, but ablution may be obligatory:

9.1. The appearance of fluid released before ejaculation, as well as normal vaginal discharge(no color).

9.2. Erotic dream, after which the person did not find any traces of a wet dream on himself when he woke up.

9.3. Penis insertion in the presence of an obstruction that prevents sexual arousal.

9.4. After using suppositories (candles).

9.5. Inserting a finger or something similar into the vagina or anus.

9.6. Incomplete insertion of the penis into the vagina of a virgin so that her hymen is not damaged, provided that ejaculation does not occur. The fact that the hymen remained intact indicates that the introduction of the head of the penis into the inner part of the vagina did not occur.

9.7. If a woman had discharge during postpartum bleeding, which usually accompanies sexual arousal, she does not need to perform ghusl. To cleanse herself, it will be enough for her to take one ritual bath after finishing nifas.

10. Components of complete ablution (ghusl)

10.1. Mouth rinse.

10.2. Rinse your nose.

10.3. Washing the whole body with water.

10.4. Washing the navel (inside).

10.5. Bringing water to all areas of the body that can be accessed, for example, rinsing holes in the ears with water where earrings are inserted.

10.6. If a man's hair is braided, he must undo it so that the water reaches every hair, even though the water can be brought to the roots of the hair without undoing the braids. A woman is not required to undo her braids if they do not prevent water from reaching the roots of her hair.

10.7. It is necessary to wet the skin under the eyebrows, mustache and beard.

10.8. It is necessary that the water gets on the outer part of the vagina (i.e. the outer labia).

11. How much uncleanness is excusable?

11.1. If the najasa haliza (heavy najasa, which includes impurities such as urine, blood and wine) on the body or clothing does not exceed a dirham in area (approximately 4 cm in diameter), such an amount is excused. But if the area of ​​najasa is equal to a dirham, it is strictly condemned to pray in clothes with such a stain or with such an amount of najasa on the body. If the amount of najasa in area is less than a dirham, it is not advisable to pray with it (makrooh tanzih).

11.2. If najasa khalifa (light najasa) occupies no more than a quarter of the surface of the body or clothing, such an amount is excused, but it is better to cleanse yourself of it anyway.

11.3. Drops of urine that are the size of the eye of a needle are also excused.

11.4. If a bed or ground soiled with najasa becomes wet from the sweat of a person sleeping on it or from his wet feet, and then traces of najasa are visible on the person's body or legs, his body or feet become unclean. If there are no traces left on them, they are considered clean. The same applies if a dry, clean cloth was wrapped in a damp, dirty cloth—if the dirty cloth does not drip when it is wrung out.

11.3. A damp cloth does not become unclean if it is spread on dirty, dry soil, which becomes moistened by contact with the cloth until no trace of najasa is visible on the clean cloth. The same applies to the case if any najasa has fallen on a clean cloth due to a blow of wind - until traces of najasa appear on the clean cloth, it is clean.

11.4. If the fabric shows traces of najasa (i.e. the stain remains visible after it has dried), it can be cleaned by removing the najasa. According to the most correct opinion, it is enough to wash once. If najasa cannot be removed, there is no harm in leaving stains.

11.5. If there is invisible najasa on the fabric (traces of which cannot be seen after the najasa has dried), it should be washed three times, wrung out each time. After the third time, the fabric must be wrung out so thoroughly that water stops dripping from it. If the fabric is very thin or requires delicate handling, it is not necessary to wring it as hard as you can.

Note: Najasa can be washed off the fabric with water or another liquid suitable for removing najasa, such as vinegar or rose water.

11.6. Khuffain (leather socks) and other waterproof materials become clean when rubbed with earth, provided the najasa is hard, even if it is not yet dry. A sword and similar objects can be cleansed of najasa by wiping them with earth or a cloth.

11.7. If traces of najasa have disappeared from the earth and the earth has dried up, it is permissible to perform namaz on it, but dry ablution (tayammum) cannot be performed with this earth. After the earth has dried, everything on it also becomes clean (for example, a tree or grass growing on it). If a dirty fabric is washed under running tap water, it is not necessary to wash and wring it out three times if the amount of water used when washing under the tap is approximately the same as the amount that would be needed if washed three times.

11.8. Najasa becomes pure if it, as a substance, has passed into another state. For example, if najasa turns into salt or ashes after being burned, it becomes pure because its nature has changed. For example, if clean grape juice became wine, it is najasa, but if that wine then becomes vinegar, it is pure.

12. Major defilement (janaba)

The prohibitions for a woman in a state of menstruation also apply to a man or woman in a state of defilement due to the release of semen (janaba - great defilement). Here are most of the prohibitions that apply to women during Haida:

12.1. Namaz (ritual prayer).

12.2. Touching and reading the Koran.

12.4. Visit to the mosque.

12.5. Walk around the Holy Kaaba.

13. Minor ritual desecration (hadas)

In a state of minor defilement, it is forbidden to do three things (muhdis - without minor ablution):

13.1. Namaz (ritual prayer).

13.2. Walk around the Holy Kaaba.

13.3. Touching the Koran.

14. Coming of age

14.1. A girl is considered an adult if any of the following signs are present:

1. Regular menstruation after reaching the age of 9 years.

2. She had discharge that accompanied sexual arousal.

3. She became pregnant.

14.3. If none of the above signs are present, the girl is automatically considered an adult from the age of 14 years and 7 months, which is equivalent to 15 years according to the Islamic calendar.

14.4. Upon reaching adulthood, she is obliged to fulfill all duties related to prayer, fasting, etc. Now she is responsible for what she does.

14.5. If a girl reaches puberty before the age of 14 years and 7 months and has discharge that accompanies sexual arousal, she must perform a full ablution.

zamzamacademy.com, darulfikr.ru

Nu'man ibn Sabit Abu Hanifa (699–767; 80–150 AH) is an outstanding faqih and muhaddith, the founder of one of the four Sunni madhhabs. Some consider him to be the first generation after the Prophet (at-tabi'un). Others believe that he belongs to the second generation (atba'u al-tabi'in). Among his teachers were the companions of the Prophet Muhammad. Having rejected the offer of Caliph Mansur to take the post of chief judge of Baghdad, he was imprisoned, where he died. The first systematizer of fiqh. Author of the treatises “Al-fiqh al-akbar”, “Musnad abi hanifa”, etc.

Abu Hanifa played a role in the development of Muslim theology and law that is difficult to overestimate. He entered the history of Islam with the title al-imam al-azam (the greatest imam). Abu Hanifa was born during the reign of the Umayyad caliph Abdul-Malik ibn Marwan in the family of a wealthy silk merchant who came from among the Iranian mawali - people who received the patronage of one or another Arab tribe. Abu Hanifa belonged to the tribe of Teimullah ibn Sa'lab ibn Bakr ibn Wail.

According to his contemporaries, at the age of 16, Abu Hanifa and his father made a pilgrimage to Mecca (Hajj), during which he was able to see the last surviving Ashabs - the companions of the Prophet, in particular, Abdullah ibn Haris. From them, the future theologian could hear stories about how the Prophet acted or said in a given situation. He also met the great companion Anas ibn Malik, who early age for ten years he was next to the Prophet, helping him in everyday affairs.

In his youth, Abu Hanifa received an excellent general and theological education in his homeland in Kufa. Among his teachers were authoritative scientists of that time - ‘Ata ibn Rabah, Hisham ibn ‘Urwa, Nafi’. At the age of 22, he became a student of the outstanding Iraqi theologian Hammad ibn Suleiman al-Ash'ari. Abu Hanifa spent eighteen years in his circle, until the death of his mentor. And then for ten years he himself headed this circle, being considered the most authoritative fuqih of Kufa and Basra. Such famous scholars as Abu Yusuf al-Qadi, Muhammad ibn al-Hasan, Zufar ibn al-Khuzail, Nuh al-Jami'a and others studied with him and received knowledge of Islamic law.

Many report that Abu Hanifa was God-fearing, generous, silent, constantly deep in thought, avoiding empty, useless communication. Muhammad ibn Jabir said: “Abu Hanifa was a man of few words, rarely laughing, reflecting, gloomy, like one who has recently suffered a misfortune (trouble).” Also, Ibrahim ibn Said al-Jawhariy reports that Abu Hanifa obliged himself to give one dinar as alms when swearing to the Almighty during a conversation. For good deeds, he allocated an amount equal to family expenses.

The great imam spent his nights in prayer and du‘a. Abu Yusuf reports that Abu Hanifa read the Koran in full every night in one rakyaat, sometimes performing night and morning prayers with one ablution.

Yahya al-Hamaniy narrates the following from the words of his father: “I accompanied Abu Hanifa for 6 months and never saw him commit morning prayer except with night ablution.”

Abu Hanifa's wife said: “I don't remember a night he spent sleeping. Abu Hanifa slept between the midday Zuhr and the afternoon 'Asr prayers in summer and during the first part of the night in winter."

Reading the entire Qur'an in one rak'ah

Musa'ar recalled: “One day I entered the mosque and saw a man performing namaz. I enjoyed his reading. I stood until he read the seventh part of the Koran, and thought that he would now make a bow, but this did not happen. Then he reached a third, and I again expected to bow from the waist. Then he read half of it. Then the prayer was read in the same order until the entire Qur'an was read in one rak'at. I looked at him and recognized this man as Abu Hanifa.”

Kharijah ibn Musa reported that the Qur'an was fully read in one rakyaat by four people: 'Uthman ibn 'Affan, Tamim al-Dariy, Sa'id ibn Jubeir and Abu Hanifa. Asad ibn ‘Amr reported: “Abu Hanifa performed morning prayer with night ablution for 40 years. At night, in one rakyaat, he read the entire Koran. And his crying was heard so clearly that the neighbors felt compassion for him in their souls.”

This man has absorbed the morality that Islam calls us to. The following cases are an example of this.

One day a certain man said to the imam: “Fear God!” The Imam shuddered, turned pale and, lowering his head, replied: “May Allah Almighty reward you! How badly people need someone to tell them this.”

Also, when the imam was strongly scolded by one person, he said the following words: “May the Lord forgive you! He knows in me the opposite of that, what you said".

Abu Hanifa was one of the most authoritative theologians of his time. Shaddad ibn Hakim said: “I have not seen anyone more knowledgeable than Abu Hanifa in his time.” The great Imam al-Shafi'i said the following words: “People draw knowledge of Islamic law from Abu Hanifa” or “people in Islamic law are like children when compared with Abu Hanifa.”

Abu Yusuf reports that Abu Hanifa saw himself in a dream digging up the grave of God's final messenger and collecting his bones. The dream frightened him very much, and he asked Ibn Sirin, who was one of his friends, to interpret what he saw. Ibn Sirin said: “You are the one who will collect the Sunnah of the Prophet and resurrect it.”

Abu Hanifa strictly adhered to the Qur'an and the Sunnah of the Prophet in his teaching and, in the absence of a solution to a particular issue in these main sources, resorted to the statements of the companions. But if there was no clear answer among them, then Abu Hanifa followed “ijtihadur-ra’y,” that is, he gave a conclusion through the development of an opinion stemming from the Quran and Sunnah. This statement is based on the following statement of Imam Abu Hanifa, heard by Abu ‘Ismat: “What is transmitted from the Messenger of Allah (peace and blessings of Allah be upon him) is undoubtedly accepted (used). We apply what is transmitted from his companions and do not go beyond what they said. As for what is beyond this, they are men and we are men,” that is, God gave everyone the right to think, analyze and express their opinion. Ibn Hazm said: “All the followers of Abu Hanifa came to a consensus that in his madhhab, a hadith (da'if) that is weak in its authenticity is higher (most important) than conducting a comparative analogy (qiyas) and an opinion based on religious provisions (ra'y)." Yes, Abu Hanifa in his works primarily relied on the Holy Quran and hadith, the statements of his companions, and then on qiyas and opinion. But there was no coercion in the Sharia rules, based on the last two criteria. As proof of this, there is the following saying of the Imam, transmitted by Ismail ibn Hammad: “What we were able to extract is only an opinion. We do not force anyone to adhere to it and do not talk about the need for everyone to accept it. Whoever has better, let him bring it.” Also Abu Hanifa said: “We know that this is an opinion. And it is the best we could achieve. And if someone comes with the best, we will accept from him.”

Abu Hanifa paid great attention hadiths and scholars who studied them. Abu Yusuf reports the following words of the imam: “A man is allowed to transmit only that hadith that he has memorized from the moment he heard it.” Qais ibn Rabi' said: “Abu Hanifa sent goods to Baghdad. There, things were purchased for it and brought to Kufa. From year to year he collected profits, with which he bought clothes, food and everything necessary for the scholars who studied the Sunnah. As he conveyed this to them, he said: “Give thanks only to the Lord. I did not give you any of my property, but I gave only what the Almighty gave me through you.”

Prophet Muhammad (peace and blessings of Allah be upon him) said: “The best of my followers are those from among whom I was chosen, then those who follow them [at-tabi'un], and then the following [atba' at-tabi'in]. After these [three generations] there will appear those who love fullness (obesity) [sedentary, inert; they eat a lot and randomly] and testify before they are asked about it [they say a lot of empty, useless things, chatter, slander].” Hadith from Abu Hurayrah; St. X. Muslima. See, for example: an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 1024, Hadith No. 213–(2534); as-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. P. 247, hadith No. 4053, “sahih”.

“For empty oaths [when there is no serious intention to swear], the Almighty will not punish you [there is no sin, no punishment, no atonement in this], but you will be responsible for when there was an intention in the heart [when the oath to the Almighty is serious and felt]” ( see Holy Quran, 2:225).

“Be obligatory in the contracts that you conclude with each other [also in fulfilling promises], and do not break the oaths that you make consciously and confidently, because you [swearing to God to confirm your truthfulness and commitment] place the Almighty in the position of guarantor (guarantor) [raising your earthly relationships to a qualitatively different level]. Verily, Allah (God, Lord) knows everything that you do [which you should remember when you make a promise or take responsibility]” (Holy Quran, 16:91).

The word “imam” is translated as “the leader of prayer, a religiously literate and respected person.” But earlier this word was used to refer specifically to major religious scientists and theologians. That is, “Imam” with a capital letter. They were mentors of people, the soul of society, had deep knowledge of Divine instructions, wisdom and were bearers of high morality. When the word “imam” is used in combination with the names of the great theologians of the past, such as Abu Hanifa, Malik, al-Shafi’i, Ahmad ibn Hanbal, then the latter is meant.

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It is reported that 'Umar, may Allah be pleased with him, also said: “(Once...

JustMake wrote:

What is faith?

Interpretation of Aqida al-Nasafiyya

Barakallahu brother. Let me give you an authentic hadith about the fact that AMAL is an integral part of faith.

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Question: May you be blessed...

Abuleyla wrote:

JustMake wrote:

Waalaikum assalaam Abuleyla, deeds are not part of iman. The fact that amal is part of the faith is claimed by takfiris, for example, if a Muslim does not perform namaz, then they make takfir to such a person.

Faith [according to Sharia] is a confirmation [with the heart] (tasdiq) of what the Prophet (may blessings and peace be upon him!) came with from Allah Almighty, and a [verbal] recognition/affirmation (ikrar) of this. As for deeds, they gradually increase in nature. But faith does not increase or decrease. Faith (iman) and Islam are one and the same. Therefore, if the servant of God has confirmation (tasdik) and recognition (ikrar), then it will be true if he says: “I am a believer, verily,” and it will not be true if he says: “I am a believer, if Allah wills.” .

What is faith?
1. Most researchers are of the opinion that faith is a recognition of the heart, and oral testimony is necessary only in order to implement the norms of Sharia in relation to the witness. Those. it is only an indicator of faith.
From the above definition it follows: firstly, if someone acknowledged (faith) with his heart, but did not confirm it with his speech, he is a believer before Allah, but in the world the laws that apply to infidels are applied to him. Secondly, if someone testifies (to faith) with his speech, but does not acknowledge it with his heart, he is an infidel before Allah, but the laws that apply to believers apply to him. Such a person is called a hypocrite. This opinion was shared by Imam Abu Hanifa and Abu Mansur al-Maturidi.
2. Some Muslim scholars believe that faith is a recognition of the heart and oral testimony. This opinion is shared by many researchers, including Fakhr al-Islam al-Bazdawi, Imam al-Sarakhsi and al-Ash'ari. This opinion is also correct.
3. The third group of scientists believes that faith is recognition of the heart, oral testimony and acts performed by the organs.
There are disagreements among the latter. The Mu'tazilites and Kharijites said: “Deeds are the main pillar of faith,” therefore, according to their teaching, whoever leaves the obligatory pillars of Islam or commits a sin is an infidel or non-Muslim.
The majority of mutakallims, hadith scholars and jurists, and in particular Imam al-Shafi'i, stated that deeds are a condition of complete or perfect faith, and not the basis of faith. Based on this, the faith of the one who abandons the deed is lacking, while the faith of the one who commits the deed is complete or perfect.

Interpretation of Aqida al-Nasafiyya

http://www.azan.kz/library/show/id/79/mode/read/txt/2568.html

Barakallahu brother. Let me give you an authentic hadith about the fact that AMAL is an integral part of faith.

It is reported that 'Umar, may Allah be pleased with him, also said: “(Once) when we were in the company of the Messenger of Allah, may Allah bless him and grant him peace, a man in dazzling white robes with blue-black hair suddenly approached us , from whose appearance it was impossible to say that he was on the way, and which none of us knew.

He sat down opposite the Prophet, peace and blessings of Allah be upon him, so that their knees touched, put his hands on his feet and said: “O Muhammad, tell me about Islam.”

The Messenger of Allah (peace and blessings of Allaah be upon him) said: “(The essence of) Islam is that you bear witness that there is no deity worthy of worship except Allah, and that Muhammad is the Messenger of Allah, perform prayers, give zakat, and fast during Ramadan and perform the Hajj to the House, if you are able to do so.”

(This man) said: “You spoke the truth,” and we marveled at the fact that he asked the Prophet (peace and blessings of Allaah be upon him) questions and confirmed the truthfulness of his words.

(Then) he said: “Now tell me about faith.”

(The Messenger of Allah, may Allah bless him and grant him peace,) said: “(The essence of faith is) that you believe in Allah and His angels and His Scriptures and His messengers and the Last Day, and ( also that) you believe in the predestination of both good and bad,” (and this man again) said: “You told the truth.”

(Then) he said: “Tell me about sincerity.”

(The Messenger of Allah (peace and blessings of Allaah be upon him) said: “(The essence of sincerity is) that you worship Allah as if you see Him, and if you do not see Him, then (remembering that) He, verily he sees you.”

(Then) he said: “(Now) tell me about this Hour.”

The Messenger of Allah (peace and blessings of Allah be upon him) said: “He who is asked about him knows no more than the one asking the question.”

He said: “Then tell me about its symptoms.”

The Messenger of Allah (peace and blessings of Allaah be upon him) said: “(A sign of the approach of this Hour will be that) a slave will give birth to her mistress, and you will see how barefoot, naked and poor shepherds of sheep will try to surpass each other in height their homes."

And then (the man) left, when some time had passed, the Messenger of Allah, may Allah bless him and grant him peace, asked: “O 'Umar, do you know who asked these questions?” I said: “Allah and His Messenger know this best.”

(Then) he said: “Verily this is Jibril, who came to you to teach you your religion.” (Muslim, 8).

AND HERE IS, IN ADDITION TO YOU, THE OPINION OF SHEIKH AL FOWZAN - A RESPECTED SCIENTIST OF AHL-I-SUNNAH WAL JAMAA. I HOPE YOU WILL NOT CONSIDER HIM A TAKFIRIST.... HE WAS ASKED A QUESTION AND HE ANSWERED

Sheikh asks again

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Sheikh Fauzan was asked: Question: “There are those who say that one who leaves the ginusl ‘amal completely (i.e., who completely abandons the affairs of the organ...

Abuleyla wrote:

Abuleyla wrote:

JustMake wrote:

Waalaikum assalaam Abuleyla, deeds are not part of iman. The fact that amal is part of the faith is claimed by takfiris, for example, if a Muslim does not perform namaz, then they make takfir to such a person.

Faith [according to Sharia] is a confirmation [with the heart] (tasdiq) of what the Prophet (may blessings and peace be upon him!) came with from Allah Almighty, and a [verbal] recognition/affirmation (ikrar) of this. As for deeds, they gradually increase in nature. But faith does not increase or decrease. Faith (iman) and Islam are one and the same. Therefore, if the servant of God has confirmation (tasdik) and recognition (ikrar), then it will be true if he says: “I am a believer, verily,” and it will not be true if he says: “I am a believer, if Allah wills.” .

What is faith?
1. Most researchers are of the opinion that faith is a recognition of the heart, and oral testimony is necessary only in order to implement the norms of Sharia in relation to the witness. Those. it is only an indicator of faith.
From the above definition it follows: firstly, if someone acknowledged (faith) with his heart, but did not confirm it with his speech, he is a believer before Allah, but in the world the laws that apply to infidels are applied to him. Secondly, if someone testifies (to faith) with his speech, but does not acknowledge it with his heart, he is an infidel before Allah, but the laws that apply to believers apply to him. Such a person is called a hypocrite. This opinion was shared by Imam Abu Hanifa and Abu Mansur al-Maturidi.
2. Some Muslim scholars believe that faith is a recognition of the heart and oral testimony. This opinion is shared by many researchers, including Fakhr al-Islam al-Bazdawi, Imam al-Sarakhsi and al-Ash'ari. This opinion is also correct.
3. The third group of scientists believes that faith is recognition of the heart, oral testimony and acts performed by the organs.
There are disagreements among the latter. The Mu'tazilites and Kharijites said: “Deeds are the main pillar of faith,” therefore, according to their teaching, whoever leaves the obligatory pillars of Islam or commits a sin is an infidel or non-Muslim.
The majority of mutakallims, hadith scholars and jurists, and in particular Imam al-Shafi'i, stated that deeds are a condition of complete or perfect faith, and not the basis of faith. Based on this, the faith of the one who abandons the deed is lacking, while the faith of the one who commits the deed is complete or perfect.

Interpretation of Aqida al-Nasafiyya

http://www.azan.kz/library/show/id/79/mode/read/txt/2568.html

Barakallahu brother. Let me give you an authentic hadith about the fact that AMAL is an integral part of faith.

It is reported that 'Umar, may Allah be pleased with him, also said: “(Once) when we were in the company of the Messenger of Allah, may Allah bless him and grant him peace, a man in dazzling white robes with blue-black hair suddenly approached us , from whose appearance it was impossible to say that he was on the way, and which none of us knew.

He sat down opposite the Prophet, peace and blessings of Allah be upon him, so that their knees touched, put his hands on his feet and said: “O Muhammad, tell me about Islam.”

The Messenger of Allah (peace and blessings of Allaah be upon him) said: “(The essence of) Islam is that you bear witness that there is no deity worthy of worship except Allah, and that Muhammad is the Messenger of Allah, perform prayers, give zakat, and fast during Ramadan and perform the Hajj to the House, if you are able to do so.”

(This man) said: “You spoke the truth,” and we marveled at the fact that he asked the Prophet (peace and blessings of Allaah be upon him) questions and confirmed the truthfulness of his words.

(Then) he said: “Now tell me about faith.”

(The Messenger of Allah, may Allah bless him and grant him peace,) said: “(The essence of faith is) that you believe in Allah and His angels and His Scriptures and His messengers and the Last Day, and ( also that) you believe in the predestination of both good and bad,” (and this man again) said: “You told the truth.”

(Then) he said: “Tell me about sincerity.”

(The Messenger of Allah (peace and blessings of Allaah be upon him) said: “(The essence of sincerity is) that you worship Allah as if you see Him, and if you do not see Him, then (remembering that) He, verily he sees you.”

(Then) he said: “(Now) tell me about this Hour.”

The Messenger of Allah (peace and blessings of Allah be upon him) said: “He who is asked about him knows no more than the one asking the question.”

He said: “Then tell me about its symptoms.”

The Messenger of Allah (peace and blessings of Allaah be upon him) said: “(A sign of the approach of this Hour will be that) a slave will give birth to her mistress, and you will see how barefoot, naked and poor shepherds of sheep will try to surpass each other in height their homes."

And then (the man) left, when some time had passed, the Messenger of Allah, may Allah bless him and grant him peace, asked: “O 'Umar, do you know who asked these questions?” I said: “Allah and His Messenger know this best.”

(Then) he said: “Verily this is Jibril, who came to you to teach you your religion.” (Muslim, 8).

AND HERE IS, IN ADDITION TO YOU, THE OPINION OF SHEIKH AL FOWZAN - A RESPECTED SCIENTIST OF AHL-I-SUNNAH WAL JAMAA. I HOPE YOU WILL NOT CONSIDER HIM A TAKFIRIST.... HE WAS ASKED A QUESTION AND HE ANSWERED

Question: May Allah bless you, dear sheikh, says the questioner: “Those who deny that deeds are part of iman (faith) say: We do not consider a kafir (unbeliever) to abandon prayer...”

Sheikh asks again

Question: “Those who deny that deeds are part of iman (faith) say: We do not consider a kafir (an unbeliever) to abandon prayer; therefore, we do not consider a kafir to be a kafir who completely abandoned deeds.” Are these words correct?

The Sheikh, may Allah preserve him, answers: This is ignorance and taqlid, this is ignorance and taqlid. Actions are part of iman, but among them there are those due to the disappearance of which iman disappears and there are those due to the disappearance of which iman decreases. Actions are not at the same level, there are those that if they disappear, iman will disappear completely, like prayer, for example. A kafir leaving prayer, as it came about in authentic hadiths. Kafir, as it came in authentic hadiths, as well as in the Qur'an. And among the actions there are those, with the disappearance of which the iman decreases, but does not disappear completely. This word is Ahli Sunnah, it decreases due to disobedience, they did not say: “Becomes a kafir,” but they said: “Decreases due to disobedience.” Increases due to submission and decreases due to disobedience. And when we say that deeds are part of iman, it means that if a person abandons any deed he becomes a kafir, on the contrary, it happens that he becomes a kafir if the dalili (evidence) indicates his kufr as abandoning prayer and it happens that iman decreases , but a person does not become a kafir. Yes

AND HERE'S MORE: THINGS MUST BE AND THIS IS PART OF IMAN

Sheikh Fawzan was asked:
Question:

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walaykum assalaam, everything is correct, that’s why he and Imam Akzam Abu Hanifa, only he gave a similar fatwa, no imam of another mashaba gave such a fatwa. Abu Hanifa was closer to that generation (as solyafu as solihin...

Abuleyla wrote:

Abuleyla wrote:

Abuleyla wrote:

JustMake wrote:

Waalaikum assalaam Abuleyla, deeds are not part of iman. The fact that amal is part of the faith is claimed by takfiris, for example, if a Muslim does not perform namaz, then they make takfir to such a person.

Faith [according to Sharia] is a confirmation [with the heart] (tasdiq) of what the Prophet (may blessings and peace be upon him!) came with from Allah Almighty, and a [verbal] recognition/affirmation (ikrar) of this. As for deeds, they gradually increase in nature. But faith does not increase or decrease. Faith (iman) and Islam are one and the same. Therefore, if the servant of God has confirmation (tasdik) and recognition (ikrar), then it will be true if he says: “I am a believer, verily,” and it will not be true if he says: “I am a believer, if Allah wills.” .

What is faith?
1. Most researchers are of the opinion that faith is a recognition of the heart, and oral testimony is necessary only in order to implement the norms of Sharia in relation to the witness. Those. it is only an indicator of faith.
From the above definition it follows: firstly, if someone acknowledged (faith) with his heart, but did not confirm it with his speech, he is a believer before Allah, but in the world the laws that apply to infidels are applied to him. Secondly, if someone testifies (to faith) with his speech, but does not acknowledge it with his heart, he is an infidel before Allah, but the laws that apply to believers apply to him. Such a person is called a hypocrite. This opinion was shared by Imam Abu Hanifa and Abu Mansur al-Maturidi.
2. Some Muslim scholars believe that faith is a recognition of the heart and oral testimony. This opinion is shared by many researchers, including Fakhr al-Islam al-Bazdawi, Imam al-Sarakhsi and al-Ash'ari. This opinion is also correct.
3. The third group of scientists believes that faith is recognition of the heart, oral testimony and acts performed by the organs.
There are disagreements among the latter. The Mu'tazilites and Kharijites said: “Deeds are the main pillar of faith,” therefore, according to their teaching, whoever leaves the obligatory pillars of Islam or commits a sin is an infidel or non-Muslim.
The majority of mutakallims, hadith scholars and jurists, and in particular Imam al-Shafi'i, stated that deeds are a condition of complete or perfect faith, and not the basis of faith. Based on this, the faith of the one who abandons the deed is lacking, while the faith of the one who commits the deed is complete or perfect.

Interpretation of Aqida al-Nasafiyya

http://www.azan.kz/library/show/id/79/mode/read/txt/2568.html

Barakallahu brother. Let me give you an authentic hadith about the fact that AMAL is an integral part of faith.

It is reported that 'Umar, may Allah be pleased with him, also said: “(Once) when we were in the company of the Messenger of Allah, may Allah bless him and grant him peace, a man in dazzling white robes with blue-black hair suddenly approached us , from whose appearance it was impossible to say that he was on the way, and which none of us knew.

He sat down opposite the Prophet, peace and blessings of Allah be upon him, so that their knees touched, put his hands on his feet and said: “O Muhammad, tell me about Islam.”

The Messenger of Allah (peace and blessings of Allaah be upon him) said: “(The essence of) Islam is that you bear witness that there is no deity worthy of worship except Allah, and that Muhammad is the Messenger of Allah, perform prayers, give zakat, and fast during Ramadan and perform the Hajj to the House, if you are able to do so.”

(This man) said: “You spoke the truth,” and we marveled at the fact that he asked the Prophet (peace and blessings of Allaah be upon him) questions and confirmed the truthfulness of his words.

(Then) he said: “Now tell me about faith.”

(The Messenger of Allah, may Allah bless him and grant him peace,) said: “(The essence of faith is) that you believe in Allah and His angels and His Scriptures and His messengers and the Last Day, and ( also that) you believe in the predestination of both good and bad,” (and this man again) said: “You told the truth.”

(Then) he said: “Tell me about sincerity.”

(The Messenger of Allah (peace and blessings of Allaah be upon him) said: “(The essence of sincerity is) that you worship Allah as if you see Him, and if you do not see Him, then (remembering that) He, verily he sees you.”

(Then) he said: “(Now) tell me about this Hour.”

The Messenger of Allah (peace and blessings of Allah be upon him) said: “He who is asked about him knows no more than the one asking the question.”

He said: “Then tell me about its symptoms.”

The Messenger of Allah (peace and blessings of Allaah be upon him) said: “(A sign of the approach of this Hour will be that) a slave will give birth to her mistress, and you will see how barefoot, naked and poor shepherds of sheep will try to surpass each other in height their homes."

And then (the man) left, when some time had passed, the Messenger of Allah, may Allah bless him and grant him peace, asked: “O 'Umar, do you know who asked these questions?” I said: “Allah and His Messenger know this best.”

(Then) he said: “Verily this is Jibril, who came to you to teach you your religion.” (Muslim, 8).

AND HERE IS, IN ADDITION TO YOU, THE OPINION OF SHEIKH AL FOWZAN - A RESPECTED SCIENTIST OF AHL-I-SUNNAH WAL JAMAA. I HOPE YOU WILL NOT CONSIDER HIM A TAKFIRIST.... HE WAS ASKED A QUESTION AND HE ANSWERED

Question: May Allah bless you, dear sheikh, says the questioner: “Those who deny that deeds are part of iman (faith) say: We do not consider a kafir (unbeliever) to abandon prayer...”

Sheikh asks again

Question: “Those who deny that deeds are part of iman (faith) say: We do not consider a kafir (an unbeliever) to abandon prayer; therefore, we do not consider a kafir to be a kafir who completely abandoned deeds.” Are these words correct?

The Sheikh, may Allah preserve him, answers: This is ignorance and taqlid, this is ignorance and taqlid. Actions are part of iman, but among them there are those due to the disappearance of which iman disappears and there are those due to the disappearance of which iman decreases. Actions are not at the same level, there are those that if they disappear, iman will disappear completely, like prayer, for example. A kafir who leaves prayer, as it came about in reliable hadiths. Kafir, as it came in authentic hadiths, as well as in the Qur'an. And among the actions there are those, with the disappearance of which the iman decreases, but does not disappear completely. This word is Ahli Sunnah, it decreases due to disobedience, they did not say: “Becomes a kafir,” but they said: “Decreases due to disobedience.” Increases due to submission and decreases due to disobedience. And when we say that deeds are part of iman, it means that if a person abandons any deed he becomes a kafir, on the contrary, it happens that he becomes a kafir if the dalili (evidence) indicates his kufr as abandoning prayer and it happens that iman decreases , but a person does not become a kafir. Yes

AND HERE'S MORE: THINGS MUST BE AND THIS IS PART OF IMAN

Sheikh Fawzan was asked:
Question:
“There are those who say that one who leaves the ginusl 'amal completely (i.e., who completely abandons the affairs of the organs of the body) does not fall into disbelief, and that this is the second opinion of the salaf, that it does not deserve censure and accusation of innovation (bid'ah) , what is the correctness of these words?
Answer from a current member of the Chamber of Great Scientists Saudi Arabia and current member of the Standing Committee on scientific research and issuing fatwas of Saudi Arabia, Sheikh Salih al-Fawzan: “It is a liar who says these words is a liar who bases lies on the Salaf, the salaf did not say that the one who leaves the jinsul 'amal and does nothing, that he is believers. And who will leave WORKS, without justification, will not pray, fast and will not do anything, and what is such a believer? Such a LIAR. As for the one who left deeds due to Sharia justification, who did not have the opportunity to do deeds, who uttered two testimonies truthfully, died or was immediately killed, then there is no doubt about this that he is a believer, because he has no there was an opportunity to do things, he did not leave them because he avoided them. But as for the one who has the opportunity to do deeds, and he abandons them, does not perform prayers, does not fast, does not pay zakat, does not shun the forbidden, does not shun abominations, then he is not a believer, and no one says that he is a believer except the Murjiites.” end of the cassette sharkh “al-Aqida al-hamawiya” by Sheikh Salih al-Fawzan dated 22/2/1426

walaykum assalaam

everything is correct, that’s why he and Imam Akzam Abu Hanifa, only he gave a similar fatwa, no imam of another mashaba gave such a fatwa. Abu Hanifa was closer to that generation (as solyafu as solihin glad to Allah anhum) and therefore had the knowledge to give such a fatwa. Unfortunately, there are many jahilis who, without understanding, accuse Abu Hanifa of irja, justifying it by the fact that other imams of the mashabs did not give similar fatwas, but if they did not give it, this does not mean that Imam Abu Hanifa was wrong.