Is Raga'ib an innovation (bid'ah)?

The first night from Thursday to Friday of the month of Rajab is called Raga'ib, which means "dreams", "desires" in Arabic. According to the opinions of some scholars, on this night a large number of angels descended to the Prophet Muhammad (peace and blessings be upon him) and the Almighty showed great mercy to His messenger. That night, offering gratitude to the Lord, the Prophet performed 12 rak'yaats of additional prayer. It is believed that on this night the mother of the Prophet Amin determined her pregnancy. But whatever the reasons for the distinctiveness of this night, this time of the month of Rajab is blessed. Whoever spends this night in prayer will receive a great reward. I note that there is no canonically reliable justification for all of the above. There is no clear evidence that the prayer read on this night is a sunnah or a desirable action, scientists say. It should be mentioned that such prayers, if performed, are performed by each individually, since the collective reading of any additional prayer (an-nafil), except for Tarawih prayer, is condemned (makruh).

There is nothing reliable about the month of Rajab and its significance, except that it is one of the four sacred (forbidden) months in lunar calendar, among which are also Zul-ka‘da, Zul-hija and al-Muharram, which have special significance before the Lord (see Holy Quran, 9:36).

There is also a hadith of the level of partial reliability (hasan) that the Prophet fasted for most of the month of Shaban, and when asked about the reason for this fast, he replied: “This is the month between Rajab and Ramadan, so people are inattentive to it.” Some advantage of Rajab over other months is indirectly understood from the statement of the Prophet.

As for the hadith that “Rajab is the month of Allah, Shaban is my month (that is, the prophet Muhammad), and Ramadan is the month of my followers,” then this hadith is unreliable and invented.

From all of the above, it follows that Raga'ib does not have a clear canonical preference, superiority. The performance of additional prayers-prayers or prayers-du‘a is permissible, as on other days.

In Shaban, the Prophet Muhammad (peace and blessings of Allah be upon him) fasted for a greater number of days. For more details, see, for example: ash-Shawkyani M. Neil al-avtar. In 8 vols. T. 4. S. 262, 263; al-Qardawi Yu. Al-muntaka min kitab "at-targhib wat-tarhib" lil-munziri. T. 1. S. 304, hadith No. 532, “sahih”.

See: as-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-'ilmiya, 1990. S. 270, hadith no. 4411, "da'if".

For Muslims, there are many unshakable traditions and obligatory rituals, each of which has its own history and name. And all because Muhammad, the founder of Islam, at one time clearly described everything in the Holy Book. So he created a powerful religious apparatus, which is the law for all believers to this day. Along with this, a term appeared, which can be called a community of people following the same faith - the ummah. We will now discuss this word, its history and meaning.

Translation and interpretation

Like all terms related to the Muslim faith, "ummah" is an Arabic word. Its exact translation sounds like "nation" or "community". It's no secret that in the past, people were not able to travel fast and see all the diversity of the world and its inhabitants. That is why everyone was grouped into so-called communities. These communities lived in a certain territory (could be a city or a set of small settlements), they had a single way of life and traditions. As a result, religion in such communities was formed one for all, and people sacredly believed in their god, not knowing that other peoples had others. As you know, the Middle East became a region of the world, which in the seventh century converted to Islam, the parent of which was the prophet Muhammad. The founder of Islam literally created the Holy Law for all his followers, clearly defined the boundaries of what is permitted, the orders and duties of people, of course, by the will of Allah. It was at this moment that the Islamic ummah, or community of adherents of the Muslim faith, appeared.

Value expansion

After Muhammad left behind the greatest sacred heritage - the Holy Quran. The book, which has not changed for dozens of centuries, has become a stronghold, law and support for every Muslim. It was from the Koran that believers learned what the Ummah is and in what meanings this term can be represented. It is also worth mentioning that this word occurs more than sixty times in the book, and its meaning becomes extensive from this. Of course, mainly the ummah is a Muslim community, and not within the framework of a particular city or country. This includes all who believe in Allah, no matter how far apart they are. In the future, it also becomes clear that the ummah is also what unites people, animals and even birds that are on the same territory into one whole. As the Great Prophet points out, earlier all the people and animals that lived on the planet were a single Ummah, living in peace and harmony. Later wars and the division of territories divided the population into different communities.

Islam and Judaism

The incredibly rapid origin and very strong and durable formation of Islam is one of the mysteries of history. Literally within one century, Muhammad managed to hear Allah and write down all his words in the Holy Quran, and then pass this book on to people. Like Christianity, Islam has much in common with Judaism, but thanks to Muhammad, a significant difference has emerged. The fact is that the Jews never accepted into their bosom people who did not belong to the Semitic race. Moreover, if you were not born into a Jewish family, you will not be able to accept this faith in the future. Allah is ready to accept any person, regardless of the color of the skin and eyes, from his past and present. muslim ummah is a community that is open to all races and peoples, to large families and to orphans. This has been the main reason why Islam is a world religion today, along with Christianity and Buddhism.

Umma Muhammad

Historians know for certain that the pre-Muslim society (that is, people who were in the territory of the modern Middle East) lived in the so-called regime of continuous conflict on religious grounds. This is not surprising, because each individual state had its own belief and considered it to be righteous, trying to impose its God in other cities and regions, the pilgrims ran into constant conflicts, and sometimes it came to war. The inhabitants of the East owe the end of this bloody period to the prophet Muhammad. It was he who united cities and countries, made them understand that they were fighting for no reason. For the people of this region, the only deity now became Allah, whose words and advice could now be read by everyone by opening the Holy Book called the Koran. The Ummah, or community of people, which the Prophet created, as we have noted above, consisted of people of different nationalities and origins. To become a Muslim, it was enough for a person to turn to Muhammad and swear to live in accordance with the dogmas enshrined in the Koran.

Has anything changed in our times?

A discipline such as the history of religions can tell us about the changes and innovations that befell a particular religion. We clearly see how the once united Christian Church split into Orthodoxy and Catholicism with all its branches. Buddhism progressed and became accessible not only to the elite, the enlightened, but to everyone who is ready to look for a spiritual essence in themselves. But Islam has not experienced any critical changes since its birth. The openness of this religion has been preserved to this day, so a person of any religion can convert to Islam and become a true servant of Allah. As for the ummah, which Muhammad mentioned so often in the Qur'an, it exists to this day. It is only worth noting that this term has, to some extent, a double meaning. First, the ummah is the community of all Muslims on the planet. It doesn't matter where they are, in which country they live or just work. They still belong to the Islamic community. Secondly, ummah is a word that is used in a narrower sense. It can be a community of people who live in the same region. They go to the mosque to pray together, eat together, spend their free time and work together.

Linguistic superiority

Muhammad completely rejected any ideas of racism, especially within the framework of a religion that he practically created. But it is worth saying that the Great Prophet was an Arab by nationality, therefore, it was Arabic that was his native language. It is easy to guess that all laws and rules, all life instructions and recommendations set out in K oran, were made in Muhammad's native language. Nowadays, in rare cases, the Koran is "adapted" to the speech of other eastern peoples, but in most cases every self-respecting Muslim studies all prayers and suras in Arabic, and it is this language that is official at all services and holidays. For residents of Russia and other non-Arabic-speaking countries, there are numerous translations of the Koran. So you can get acquainted with this book and religion in general, but if you are seriously passionate about Islam, then you should learn its native language.

Pilgrimage of the Muslim Ummah

In the distant 630 AD, the Prophet Muhammad converted all the inhabitants of the East to Islam. However, this year, along with the new religion, there was also a place for pilgrimage for everyone who recognized Allah as their god. From that moment until now, the holy city is Mecca, which is located in Saudi Arabia, literally a hundred kilometers from the Red Sea. In this city, a rite of conversion of people from various faiths to Islam took place. Mohammed was born here and lived all his life, receiving messages from Allah and creating the Koran on their basis. And although he died in Medina, it was Mecca that remained a sacred place for all his followers. True Muslims regularly visit the town, which houses the world's largest mosque. Billions of people from all over the planet come here to become even closer to their deity, to ask him for forgiveness for their misdeeds and ask for what they lack so much in life.

Summarizing

In the old days, the Muslim community that Muhammad created covered only the Middle East region of our planet. The people who lived there devoted their lives to the service of Allah. In our time, some of their ancestors remained at home, others went to live in other countries. That is why the meaning of the word "ummah" has somewhat changed and expanded. But its essence has been preserved in its original form.

Audio version of this article:

Eating should be stopped before it starts to get light, before the first obvious signs of approaching dawn:

“... Eat, drink until you begin to distinguish the white thread from the black one [until the dividing line between the coming day and the outgoing night appears on the horizon] at dawn. And then fast until the night [before sunset, refraining from eating, drinking and intimate relationships with your spouse (husband)] ... "().

If there is no mosque in a particular city and a person cannot find a local timetable for fasting, then for greater certainty it is better to complete Suhoor no later than an hour and a half before sunrise. Sunrise times can be found on any tear-off calendar.

The importance of the morning meal is evidenced, for example, by the following words of the Prophet Muhammad (peace and blessings of Allah be upon him): “Eat food before dawn [on fasting days]! Verily, in suhoor - God's grace (barakat)! . Also in a reliable hadith it is said: “There are three practices, the use of which will give a person the strength to fast (he will eventually have the strength and energy to fast): (1) eat, and then drink [that is, do not drink much while eating, do not dilute the gastric juice, but drink after the feeling of thirst appears, 40-60 minutes after eating] , (2) eat [not only in the evening, breaking the fast, but also] in the early morning [before the azan for the morning prayer], (3) take an afternoon nap (nap) [approximately 20–40 minutes or more between 1 pm and 4 pm]” .

If a person who intended to fast does not eat before dawn, then this does not affect the validity of his fast, but he will lose some of the sawab (reward), because he will not perform one of the actions included in the Sunnah of the Prophet Muhammad.

Iftar (evening meal) it is advisable to start immediately after sunset. Postponing it to a later time is undesirable.

The Prophet (peace and blessings of Allaah be upon him) said: “My ummah will be prosperous until it starts postponing the conversation to a later time and performing suhoor from the night [and not in the morning, specifically getting up before the morning prayer time] » .

It is advisable to start breaking the fast with water and an odd number of fresh or dried dates. If there are no dates, then you can start iftar with something sweet or drink water. According to a reliable hadith, the prophet Muhammad, before performing the evening prayer, began breaking the fast with fresh or dried dates, and if there were none, then with plain water.

Dua No. 1

Transcription:

“Allahumma lakya sumtu wa ‘alaya rizkykya aftartu wa ‘alaykya tavakkaltu va bikya aamant. Ya waasi'al-fadli-gfir liy. Al-hamdu lil-lyahil-lyazii e‘aanani fa sumtu wa razakani fa aftart.

اَللَّهُمَّ لَكَ صُمْتُ وَ عَلَى رِزْقِكَ أَفْطَرْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ بِكَ آمَنْتُ. يَا وَاسِعَ الْفَضْلِ اغْفِرْ لِي. اَلْحَمْدُ ِللهِ الَّذِي أَعَانَنِي فَصُمْتُ وَ رَزَقَنِي فَأَفْطَرْتُ

Translation:

“O Lord, I fasted for You (for the sake of Your pleasure with me) and, using Your blessings, I broke my fast. I hope in You and I believe in You. Forgive me, O He Whose mercy is infinite. Praise be to the Almighty, Who helped me to fast and fed me when I broke my fast”;

Dua No. 2

Transcription:

“Allahumma lakaya sumtu va bikya aamantu va aleykya tavakkyaltu wa ‘ala rizkykya aftartu. Fagfirli yay gaffaru ma kaddamtu wa ma akhhartu.”

اَللَّهُمَّ لَكَ صُمْتُ وَ بِكَ آمَنْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ عَلَى رِزْقِكَ أَفْطَرْتُ. فَاغْفِرْ لِي يَا غَفَّارُ مَا قَدَّمْتُ وَ مَا أَخَّرْتُ

Translation:

“O Lord, I fasted for You (for the sake of Your pleasure with me), believed in You, relied on You and broke the fast using Your gifts. Forgive me past and future sins, O All-Forgiving!

During the conversation, it is advisable for a believer to turn to God with any prayer or request, and he can ask the Creator in any language. An authentic hadith speaks of three prayers-du‘a (supplications), which the Lord certainly accepts. One of them is prayer during breaking the fast, when a person completes the day of fasting.

Please tell me how to start a meal in holy month Ramadan? Indira.

Water, dates, fruits.

The imam of the mosque in which I perform a collective prayer said that eating should be stopped after the call for morning prayer, and the rest of the food that is in the mouth at the time of the call should be spit out and rinsed out. In the place where I live, calls can be heard simultaneously from several mosques, with a time interval of 1 to 5 minutes. How important is it to stop eating from the moment I heard the first call? And if such omissions were made, is it necessary to make up for the post? Gadzhi.

You don't need to complete the post. In any case, the calculation is approximate, and the verse says in this regard:

“... Eat, drink until you begin to distinguish a white thread from a black one [until the dividing line between the coming day and the outgoing night appears on the horizon] at dawn. And then fast until night [before sunset, refraining from eating, drinking and intimate relationships with your spouse (husband)] ”(see).

On fasting days, stop eating at the start of the adhan from any local mosque, including those where 1-5 minutes later.

My friend during fasting ate from the evening and did not get up for suhoor. Is his post correct from the point of view of the canons? After all, as far as I know, you need to wake up before sunrise, say the intention and eat. Vildan.

Morning meal is desirable. Intention is, first of all, intentionality with the heart, a mental attitude, and it can be realized in the evening.

Until what time can you eat in the morning? The schedule includes Fajr and Shuruk. What to focus on? Arina.

It is necessary to stop eating about an hour and a half before dawn. You are guided by the time of Fajr, that is, by the beginning of the morning prayer time.

During Ramadan, it so happened that either I didn’t hear the alarm, or it didn’t work, I overslept Suhoor. But when I woke up for work, I spoke my intention. Tell me, does a fast observed in this way count? Arslan.

In the evening you were going to get up in the morning and fast, which means you had a heart intention. Having this is enough. Verbal intention is only an addition to the intention of the heart, in thoughts.

Why does the fast start before the morning azan? If you eat after imsak and before adhan, is fasting valid? If not, why not? Lobster.

The fast is valid, and the time reserve (prescribed in some schedules) is for safety net, but there is no canonical need for it.

Why do all sites write the time “imsak”, and it is always different, although everyone refers to the hadith that even during the adhan for the morning prayer, the Prophet allowed to chew? Gulnara.

Imsak is a desirable border, in some cases very desirable. It is better to stop fasting an hour and twenty minutes or an hour and a half before sunrise, indicated in ordinary tear-off calendars. The border that cannot be crossed is the azan for the morning prayer, the time of which is indicated in any local prayer schedule.

I am 16 years old. This is the first time I am holding an eye and I still don’t know much, although every day I find something new for myself about Islam. This morning I slept longer than usual, woke up at 7 in the morning, did not utter my intention, I was tormented by remorse. And I also had a dream that I was fasting and took food ahead of time. Maybe these are some signs? For the whole day I can not come to my senses, my heart is somehow hard. Did I break my post?

The fast was not broken, because you intended to fast on this day, and you knew about it from the evening. It is only desirable to pronounce intention. Whether it's hard at heart or easy depends to a large extent on you yourself: it's not what happens that matters, but how we feel about it. The believer is positive, enthusiastic, energizes others, optimistic, and never loses hope in God's mercy and forgiveness.

I got into an argument with a friend. He takes suhoor after the morning prayer and says that it is permissible. I asked him to provide evidence, but I did not hear anything intelligible from him. Explain, if you don't mind, is it possible to eat after the time of the morning prayer? And if so, until what period? Muhammad.

There is no such opinion and never has been in Muslim theology. If a person intends to fast, then the deadline for eating is the azan for the morning Fajr prayer.

I hold a sacred post. When the time for the fourth prayer comes, I first drink water, eat, and then go to pray... I am very ashamed that I do not pray at first, but hunger takes over. Am I committing a big sin? Louise.

There is no sin if the prayer time is not up. And it comes out with the onset of the time of the fifth prayer.

Is fasting valid if I have eaten within 10 minutes of the adhan for the morning prayer? Magomed.

You will have to make up for it with one day of fasting after the month of Ramadan.

We read a prayer before they start breaking the fast, although it says on your website that it is read after iftar. How to be? farangis.

If you mean prayer-prayer, then the first thing you should do is drink water, then pray and after that sit down to eat. If you are talking about a prayer-du‘a, then it can be read at any time and in any language.

More about the absence of the canonical need to stop eating in advance (imsak) before the azan for the morning prayer, which is practiced in places today,

Hadith from Anas, Abu Hurairah and others; St. X. Ahmad, al-Bukhari, Muslim, an-Nasa'i, at-Tirmizi and others. S. 197, hadith no. 3291, "sahih"; al-Qardawi Yu. Al-muntaka min kitab "at-targhib wat-tarhib" lil-munziri. T. 1. S. 312, hadith No. 557; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 2. S. 631.

The meaning is that, in accordance with the Sunnah, a person during, for example, an evening conversation, first of all drinks water and can eat a few dates. Then he performs the evening prayer-prayer and after that he eats. The first drink of water after a day of fasting flushes out the gastrointestinal tract. By the way, it is very useful to drink warm water with honey diluted in it on an empty stomach. In the hadith, it is recommended that food (consumed after the evening prayer) is not particularly diluted with water. Simultaneous heavy drinking and food consumption leads to difficulty in digestion (the concentration of gastric juice decreases), indigestion, and sometimes heartburn. During the fasting period, this entails inconvenience due to the fact that the evening meal does not have time to be digested, and after that the person either does not eat in the early morning, because he does not feel hungry, or eats, but it turns out “food for food”, which is still to a greater extent complicates the process of digestion of food and does not bring the expected benefits.

Hadith from Anas; St. X. al-Barraza. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 206, Hadith No. 3429, "Hasan".

Hadith from Abu Dharr; St. X. Ahmad. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 579, Hadith No. 9771, Sahih.

Hadith from Anas; St. X. Abu Dawud, at-Tirmidhi. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 437, Hadith No. 7120, "Hasan"; al-Qardawi Yu. Al-muntaka min kitab "at-targhib wat-tarhib" lil-munziri. T. 1. S. 314, hadith No. 565, 566; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 2. S. 632.

See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 2. S. 632.

I will give the full text of the hadith: “There are three categories of people whose prayer will not be rejected by God: (1) fasting when breaking the fast, (2) a just imam (primate in prayer, spiritual mentor; leader, statesman) and (3) oppressed [ undeservedly offended, humiliated]”. Hadith from Abu Hurairah; St. X. Ahmad, at-Timizi and Ibn Maja. See, for example: Al-Qardawi Yu. Al-muntaka min kitab "at-targyb wat-tarhib" lil-munziri: In 2 vols. S. 296, hadith no. 513; al-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. S. 213, hadith no. 3520, “hasan.”

Another authentic hadith says: “Indeed, the prayer of the fasting person [addressed to God] during conversation will not be rejected.” Hadith from Ibn ‘Amr; St. X. Ibn Maja, al-Hakim and others. See, for example: Al-Qardawi Yu. Al-muntaka min kitab "at-targhib wat-tarhib" lil-munziri. T. 1. S. 296, hadith No. 512; al-Suyuty J. Al-jami ‘as-sagyr. S. 144, Hadith No. 2385, Sahih.

There is also a hadith that “the prayer of a fasting person for all day post." St. x. al-Barraza. See, for example: Al-Qardawi Yu. Al-muntaka min kitab "at-targhib wat-tarhib" lil-munziri. T. 1. S. 296.

See, for example: Al-Qardawi Yu. Fatawa mu‘asyr. In 2 vols. T. 1. S. 312, 313.

See, for example: Al-Qardawi Yu. Fatawa mu‘asyr. In 2 vols. T. 1. S. 312, 313.

Umma

the community of believers that accepted the prophets, obeyed them and believed in Allah. Plural "minds". These words are mentioned more than sixty times in the Qur'an, for example: "There is no animal on earth and no bird flying on wings that are not communities like you" (6:38). Some interpreters of the Koran believed that this verse says that humanity was once a single community of believers, but then discord began among them and they ceased to be a single mind. Other interpreters believed that, on the contrary, humanity was once a single community of unbelievers. Therefore, the concept of ummah can be applied not only to believers. According to them, in the beginning there was an ummah of unbelievers, and after the arrival of Muhammad, an ummah of believers separated from it. In support of this idea, the interpreters cited the hadith: “This (Islamic) ummah is the most exalted among others” (Ahmad ibn Hanbal, V, 383). However, another hadith says that the concept of the ummah can only be applied to those communities that obeyed the prophets: “Each ummah obeys its own prophet” (Bukhari). This view is held by most of the ulema. The Ummah may consist of one people or many peoples, tribes and races. No difference is made between them. The superiority of some people over others does not lie in the origin or color of the skin, but in God-fearing, righteousness and sincere faith: “O people! Verily, We created you male and female, made you peoples and tribes, so that you may know one another, for the most respected by Allah among you is the most pious” (49:13). An example of this was shown by the Prophet Muhammad, in whose ummah, in addition to the Arabs, there were representatives of other peoples and races. All of them had equal rights with the Arabs. The Prophet always spoke of the unity of all people and rejected racial and tribal prejudices. And after him, the Islamic religion never opposed national languages, customs and traditions of different peoples. The Arabic language is obligatory only in divine services, which is an expression of the unity of the Muslim Ummah.

(Source: "Islamic Encyclopedic Dictionary" A. Alizade, Ansar, 2007)

See what "Umma" is in other dictionaries:

Ancient city-state in the South. Mesopotamia (modern settlement of Jokha in Iraq). In the 3rd millennium BC. e. one of the contenders for dominance in Mesopotamia. In con. 24th century BC e. Umma is conquered by the king of Akkad, Sargon the Ancient... Big encyclopedic Dictionary

- (Heb. tribe, people, community, union), a city in the lot of Asher (Josh 19:30), its exact location is unknown ... Brockhaus Bible Encyclopedia

- 'Umma (Josh. 19:30) analogue. Alamelech ... Bible. dilapidated and New testaments. Synodal translation. Bible encyclopedia arch. Nicephorus.

Exist., number of synonyms: 2 city (2765) community (45) ASIS Synonym Dictionary. V.N. Trishin. 2013 ... Synonym dictionary

Umma- 'Ummah (Josh.19:30) analog. Alamelech ... Complete and detailed Bible Dictionary for the Russian canonical Bible

This article is about the Sumerian city. See Ummah (Islam) for an explanation of the Islamic concept. Coordinates: 31°38′ s. sh. 45°52′ E  / 31.633333° N sh. 45.866667° E etc. ... Wikipedia

An ancient city-state in southern Mesopotamia (the modern city of Jokha in Iraq). In the 3rd millennium BC. e. one of the contenders for dominance in Mesopotamia. At the end of the XXIV century. BC e. Umma was conquered by the king of Akkad, Sargon the Ancient. * * * UMMA UMMA,… … encyclopedic Dictionary

ummahot- [امهات] a. whale., ҷ. mind(m), ummahat ◊ ummahoti arbaa nig. chahor unsur ... Farhangi tafsiria zaboni tojiki

Umma- Umma, al Umma, Party of the People, the political party of the Comoros. Founded in 1972 on the island of Grand Comore by Prince Said Ibrahim (following his removal from the post of Chairman of the Government Council of Comoros). U. participated in the organization. The consignment … Encyclopedic reference book "Africa"

- (Sumerian. Ubme) ancient city the state of Sumer in the Southern Mesopotamia (the modern settlement of Jokha in Iraq). In the 3rd millennium BC. e. fought with Lagash because of the border territories and canals. In the 24th century ruler U. Lugalzaggisi defeated ... ... Great Soviet Encyclopedia

Books

• Reliable traditions from the life of the Prophet Muhammad, may Allah bless him and welcome him, Imam al-Bukhari. Imam al-Bukhari went down in history by the fact that for the first time he collected in his collection exceptionally reliable hadiths (sayings and deeds) of the Prophet Muhammad (peace and blessings of Allah be upon him and ...

hadith on the subject

“The angel Jabrail (Gabriel) came [once] to the Prophet and exclaimed: “Get up and pray!” Prophet Muhammad (peace and blessings be upon him) performed it when the sun passed its zenith. Then the angel came to him in the afternoon and again called out: “Get up and pray!” The Messenger of the Almighty made another prayer when the shadow of the object became equal to him. Then Jabrail (Gabriel) appeared in the evening, repeating his call to prayer. The Prophet prayed right after sunset. The angel came late in the evening, once again prompting: “Get up and pray!” The Prophet performed it as soon as the evening dawn disappeared. Then an angel of God came with the same reminder at dawn, and the Prophet prayed at the dawn.

The next day at noon, the angel came again, and the Prophet prayed when the shadow of the object became equal to him. Then he appeared in the afternoon, and the Prophet Muhammad prayed when the shadow of the object was twice its length. In the evening the angel came at the same time as the day before. The angel also appeared after half (or the first third) of the night and performed the night prayer. The last time he came at dawn, when it was already well light (shortly before sunrise), prompting the Prophet to perform the morning prayer.

After that, the angel Jabrail (Gabriel) said: “Between these two (temporal boundaries) is the time [of obligatory prayers].”

In all these prayers, prayers, the imam for the Prophet Muhammad was the angel Jabrail (Gabriel), who came to teach the Prophet prayers. The first midday prayer and all subsequent ones were performed after the night of Ascension (al-Mi'raj), during which it became obligatory by the will of the Creator to perform five daily prayers.

In the theological works and codes where this hadith is given, it is emphasized that, along with other reliable narrations, it has the highest degree of reliability. This was also the opinion of Imam al-Bukhari.

Temporary boundaries of prayers

The opinion of Muslim scholars is unanimous in that the main preference in the time of the five obligatory prayers is given to the beginning of the time interval of each of them. The Prophet Muhammad (peace and blessings of Allaah be upon him) said: “The best of deeds is to perform prayer (prayer) at the beginning of its time.” However, it is important to know that the prayer is considered timely completed until the very last minutes of its time period.

1. Morning prayer (Fajr)- from the time of dawn to the beginning of sunrise.

It's time for prayer. When determining the beginning of the morning prayer time, it is very important to take into account the valuable admonition contained in the prophetic Tradition: “Two varieties of dawn should be distinguished: the true dawn, which prohibits eating [during fasting] and allowing prayer [with which the time of morning prayer comes]; and a false dawn, during which food is allowed [on fasting days] and morning prayer is forbidden [for the time of prayer has not yet come],” said the prophet Muhammad (peace and blessings of Allaah be upon him).

In these words of the Prophet, we are talking about natural phenomena associated with the mystery of the change of day and night - "true" and "false" dawns. A "false" dawn, appearing as a vertical streak of light shooting up the sky, but followed by darkness again, occurs shortly before the real dawn, when the morning glow spreads evenly over the horizon. The correct determination of the time of dawn is extremely important for observing the fasting, morning and night prayers established by Sharia.

End of prayer time comes with the beginning of sunrise. An authentic hadith says: “The time of [performing] the morning prayer (Fajr) continues until the sun will rise» . With the rising of the sun, the time of the timely (ada’) fulfillment of the morning prayer ends, and if it was not performed in this interval, then it becomes already debt (kada’, kaza-namaze). The Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Whoever manages to perform one rak'yah of the morning prayer before sunrise, he overtook her.”

Theologians say: this and other reliable hadiths on this topic indicate that if a person manages to make one rak'yat with all its components, including prostration, he completes the prayer in the usual way, despite the onset of sunrise or sunset. It follows from the context of the hadiths that in this case, prayer is counted as performed on time. This opinion is shared by all Muslim scholars, since the text of the hadith is clear and reliable.

In his book “Gyybadate Islamia”, written at the beginning of the last century, the famous Tatar scholar and theologian Ahmadkhadi Maksudi (1868–1941), referring to this issue, writes that “the morning prayer is violated if the sun starts to rise during it” . These words must be understood in the context of the above hadith and its theological interpretation: the sunrise during the morning prayer violates it only if the prayer did not have time to complete (or start performing) its first rak'yaat.

In conclusion, we note that such a detailed analysis of this issue does not at all indicate the permissibility of leaving prayer for such a late time.

Preferences. It is highly undesirable to leave the morning prayer at the end of the time period, performing just before sunrise.

2. Noon prayer (Zuhr)- from the moment when the sun passes the zenith, and until the shadow of the object becomes longer than itself.

Time for prayer. As soon as the sun passes the zenith, the point of its highest location in the sky for a given area.

End of prayer time occurs as soon as the shadow of the object becomes longer than itself. It should be noted that the shadow that was at the time the sun was at its zenith is not taken into account.

Preferences. From the beginning of her time period until "until the time of the afternoon comes."

3. Afternoon prayer (‘Asr)- starts from the moment when the shadow of the object becomes longer than itself. It should be noted that the shadow that was at the time the sun was at its zenith is not taken into account. The time for this prayer ends at sunset.

It's time for prayer. With the completion of the time interval of the noon (Zuhr), the time of the afternoon prayer (‘Asr) comes.

The end of the prayer time comes at sunset. The Prophet Muhammad (peace and blessings of God be upon him) said: “Whoever manages to perform one rak'yah of the afternoon prayer before sunset, he overtook the afternoon prayer.”

Preferences. It is advisable to make it before the sun "begins to turn yellow" and lose its brightness.

Leaving this prayer in the end, when the sun is approaching the horizon and is already turning red, is highly undesirable. The Messenger of the Almighty (peace and blessings of Allaah be upon him) about the afternoon prayer, left at the very end of its time, said: “This is the prayer of a hypocrite [in cases where there is no good reason for such a significant delay]. He sits and waits for the sun to go down between the horns of Satan. After that, he gets up and begins to rapidly perform four rak'yaats, without mentioning the Lord, except as insignificantly.

4. Evening prayer (Maghrib)- begins immediately after sunset and ends with the disappearance of the evening dawn.

It's time for prayer. Immediately after sunset, when the disk of the sun is completely below the horizon.

The end of the prayer time comes "with the disappearance of the evening dawn."

Preferences. The time interval of this prayer, in comparison with others, is the shortest. Therefore, you should be especially attentive to the timeliness of its implementation. The hadith, which tells in detail about the arrival of the angel Jabrail (Gabriel) for two days, makes it possible to clearly understand that preference in this prayer is given to the very beginning of its time period.

The Prophet Muhammad said: “Good and prosperity will not leave my followers until they begin to leave the evening prayer until the stars appear.”

5. Night prayer (‘Isha’). The time of its fulfillment falls on the period after the disappearance of the evening dawn (at the end of the evening prayer time) and before the dawn (before the beginning of the morning prayer).

Time for prayer- with the disappearance of the evening glow.

End of prayer time- with the appearance of signs of the morning dawn.

Preferences. It is advisable to perform this prayer “before the end of the first half of the night”, in the first third or half of the night.

One of the hadiths mentions: “Perform it (the ‘Isha’ prayer) in the interval between the disappearance of the glow and the expiration of a third of the night.” There were several cases when the Prophet Muhammad (peace and blessings of Allah be upon him) performed the fifth prayer with a significant delay.

Some hadiths indicating the desirability of this:

- "the prophet [sometimes] left the fifth prayer for a later time";

- “the fifth prayer was performed in the time interval between the disappearance of the dawn and the expiration of a third of the night”;

- “The Prophet Muhammad sometimes performed the fifth prayer at the beginning of her time, and sometimes he postponed it. If he saw that people had already gathered for prayer, he performed it immediately. When people were delayed, he put it off until a later time.

Imam an-Nawawi said: “All references to postponing the fifth prayer mean only the first third or half of the night. None of the scholars pointed out the desirability of leaving the fifth obligatory prayer for later than half the night.

Some scholars have expressed the opinion that it is desirable (mustahab) to perform the fifth prayer a little later than the beginning of its time. If you ask: “Which is better: to do it immediately after the time has come or later?”, Then there are two main opinions about this:

1. It is better to commit a little later. Those who argued this argued their opinion with several hadiths, which mention that the Prophet performed the fifth prayer several times much later than the beginning of its time. Some Companions waited for him and then prayed with the Prophet. Some hadith emphasize the desirability of this;

2. It is better, if possible, to pray at the beginning of its time, since the main rule followed by the Messenger of the Almighty was the performance of obligatory prayers at the beginning of their time intervals. The same cases when the Prophet (peace and blessings of Allaah be upon him) performed prayers later were only an indication that this was possible.

In general, there are hadiths about the desirability of a later fifth prayer, but they talk about the first third of the night and half of it, that is, leaving the fifth prayer for no reason at a later time becomes undesirable (makruh).

The total time span of the fifth obligatory prayer begins with the disappearance of the evening dawn and ends with the appearance of dawn, that is, the beginning of the morning Fajr prayer, as mentioned in the hadiths. It is preferable to perform the ‘Isha’ prayer with the onset of its time, as well as in the first third of the night or until the end of the half of the night.

In mosques, imams must do everything according to the schedule, with some possible waiting for latecomers. As for private situations, the believer acts in accordance with the circumstances and taking into account the above hadiths and explanations.

Times forbidden for prayer

The Sunnah of the Prophet Muhammad (peace and blessings of Allaah be upon him) stipulates several time periods during which prayers are prohibited.

‘Uqba ibn ‘Amir said: “The Prophet forbade the performance of prayers and the burial of the dead in the following cases:

- during sunrise and until it rises (to the height of one or two spears);

- at the time when the sun is at its zenith;

The Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Prayer is not performed after the morning prayer and before sunrise, and also after the afternoon prayer until the sun disappears below the horizon.”

Also in the Sunnah there are stories about the undesirability of sleep when the time is approaching sunset and at sunrise. However, this should not disorient a person in regulating his biorhythms, taking into account various factors life. Canonical undesirability is annulled in the presence of an objective necessity, and even more so - compulsion.

Difficulties with determining the time of prayer

As for ritual practice in the northern latitudes, where there is a polar night, the time of prayers in such an area is set according to the prayer schedule of the nearest city or region, where there is a dividing line between day and night, or according to the Meccan prayer schedule.

In difficult cases (no data on the current time; difficult weather conditions, lack of sun), when it is not possible to accurately determine the time of prayers, they are performed approximately, tentatively. At the same time, it is desirable to perform with some delay the noon (Zuhr) and evening (Maghrib) prayers, and after that, the immediate performance of the afternoon ('Asr) and night ('Isha') prayers. Thus, a kind of rapprochement-unification of the second with the third and the fourth with the fifth prayers takes place, which is allowed in exceptional situations.

It happened on the day after the historically important and remarkable night of the Ascension (al-Mi'raj).

Hadith from Jabir ibn ‘Abdullah; St. X. Ahmad, at-Tirmizi, an-Nasa'i, ad-Dara Kutni, al-Baykhaki, and others. See, for example: Al-Benna A. (known as as-Sa'ati). Al-fath ar-rabbani li tartib musnad al-imam Ahmad ibn hanbal ash-shaibani [God's revelation (help) for streamlining the set of hadiths of Ahmad ibn Hanbal ash-Shaibani]. At 12 t., 24 h. Beirut: Ihya at-turas al-‘arabi, [b. G.]. T. 1. Part 2. S. 241, hadith No. 90, “hasan, sahih”; at-Tirmizi M. Sunan at-tirmizi [Code of Hadith of Imam at-Tirmizi]. Beirut: Ibn Hazm, 2002. p. 68, hadith no. 150, "hasan, sahih"; al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban [A noble deed in approaching (to the readers) the set of hadiths of Ibn Habban]. In vol. 18 Beirut: al-Risalya, 1997. Vol. 4. S. 335, hadith No. 1472, “hasan, sahih”, “sahih”; ash-Shawkyani M. Neil al-avtar [Achieving goals]. In 8 vols. Beirut: al-Kutub al-‘ilmiya, 1995. Vol. 1. S. 322, hadith No. 418.

For more details, see, for example: Al-Benna A. (known as al-Sa‘ati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. T. 1. Part 2. S. 239, hadith No. 88 (from Ibn ‘Abbas), “hasan”, according to some - “sahih”; ibid hadith no. 89 (from Abu Sa'id al-Khudri); al-Qari 'A. Mirkat al-mafatih sharh mishkyat al-masabih. In 11 volumes. Beirut: al-Fikr, 1992. V. 2. S. 516–521, hadiths No. 581–583.

See, for example: Al-Kari 'A. Mirkat al-mafatih sharh mishkyat al-masabih. T. 2. S. 522, hadith No. 584; ash-Shawkyani M. Neil al-avtar. T. 1. S. 324.

See, for example: At-Tirmidhi M. Sunan at-Tirmidhi. S. 68; al-Benna A. (known as al-Sa‘ati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. T. 1. Part 2. S. 241; al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban. T. 4. S. 337; ash-Shawkyani M. Neil al-avtar. T. 1. S. 322; al-Zuhayli V. Al-fiqh al-islami wa adillatuh [Islamic law and its arguments]. In 11 volumes. Damascus: al-Fikr, 1997. T. 1. S. 663.

See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 673; al-Khatib ash-Shirbiniy Sh. Mugni al-mukhtaj [Enriching the needy]. In 6 vols. Egypt: al-Maktaba at-tavfiqiya [b. G.]. T. 1. S. 256.

Hadith from Ibn Mas'ud; St. X. at-Tirmidhi and al-Hakim. In the collections of hadiths of Imams al-Bukhari and Muslim, instead of "at the beginning of her time" it says "on time". See, for example: Al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban. T. 4. S. 338, 339, hadiths No. 1474, 1475, both "sahih"; al-San'ani M. Subul as-salam (tab'atun muhakkaka, muharraja). T. 1. S. 265, hadith No. 158; al-Kurtubi A. Talkhys sahih al-imam Muslim. T. 1. S. 75, section "Faith" (kitab al-iman), hadith No. 59.

For more on the topic, see, for example: Majduddin A. Al-ihtiyar li ta‘lil al-mukhtar. T. 1. S. 38–40; al-Khatib ash-Shirbiniy Sh. Mugni al-mukhtaj. T. 1. S. 247–254; at-Tirmizi M. Sunan at-tirmizi. pp. 69–75, Hadith #151–173.

For more details, see, for example: Al-Khatib ash-Shirbiniy Sh. Mugni al-Muhtaj. T. 1. S. 257.

Hadith from Ibn ‘Abbas; St. X. Ibn Khuzayma and al-Hakim, according to whom the hadith is reliable, "sahih". See, for example: As-San'ani M. Subul as-salam (tab'atun mukhakkaka, muharraja) [The Ways of the World (re-checked edition, with clarification of the authenticity of the hadiths)]. In 4 volumes. Beirut: al-Fikr, 1998. Vol. 1. S. 263, 264, hadith No. 156/19.

See hadeeth from 'Abdullah ibn 'Amr; St. X. Ahmad, Muslim, al-Nasai and Abu Dawud. See, for example: An-Nawawi Ya. Sahih Muslim bi sharh an-Nawawi [Collection of hadiths of Imam Muslim with comments by Imam an-Nawawi]. At 10 vol., 6 pm Beirut: al-Kutub al-‘ilmiya, [b. G.]. T. 3. Ch. 5. S. 109-113, hadiths No. (612) 171-174; al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban. T. 4. S. 337, hadith no. 1473, "sahih".

Usually, in the prayer schedules, after the Fajr column, there is the Shuruk column, that is, the time of sunrise, so that a person knows when the time period for the morning prayer (Fajr) ends.

Hadith from Abu Hurairah; St. X. al-Bukhari, Muslim, at-Tirmizi and others. See, for example: Al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. T. 3. S. 71, hadith No. 579; al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban. T. 4. S. 350, hadith No. 1484, "sahih"; at-Tirmizi M. Sunan at-tirmizi [Code of Hadith of Imam at-Tirmizi]. Riyadh: al-Afkyar ad-davliya, 1999. S. 51, hadith No. 186, "sahih".

See also, for example: As-San'ani M. Subul as-salaam. T. 1. S. 164, 165; al-Suyuty J. Al-jami ‘as-sagyr. S. 510, hadith no. 8365, "sahih"; al-Khatib ash-Shirbiniy Sh. Mugni al-mukhtaj. T. 1. S. 257.

Theologians of the Hanafi and Hanbali madhhabs believe that a sufficient minimum in this situation is “takbir” at the beginning of prayer (takbiratul-ihram). They interpret the words "who makes one rak'yaat" as meaning "who starts making one rak'yaat." See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 674.

See, for example: Al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. T. 3. S. 71, 72; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 517; Amin M. (known as Ibn ‘Abidin). Radd al-mukhtar. In 8 vols. Beirut: al-Fikr, 1966. V. 2. S. 62, 63.

Maksudi A. Gyybadate islamia [Islamic ritual practice]. Kazan: Tatarstan kitap nashriyaty, 1990. P. 58 (in Tatar language).

See, for example: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Ch. 5. S. 124, explanation to hadith No. (622) 195.

The opinion that the time of the end of the noon prayer (Zuhr) and the beginning of the afternoon prayer (‘Asr) comes when the shadow of the object becomes twice as long as itself is not correct enough. Among the Hanafi theologians, only Abu Hanifa spoke about this and only in one of his two judgments on this issue. The agreed opinion of the scholars of the Hanafi madhhab (the opinion of Imams Abu Yusuf and Muhammad al-Shaybani, as well as one of the opinions of Abu Hanifa) completely coincides with the opinion of the scholars of other madhhabs, according to which the time of the noon prayer ends, and the afternoon prayer begins when the shadow of the object becomes longer himself. See, for example: Majduddin A. Al-ihtiyar li ta‘lil al-mukhtar. T. 1. S. 38, 39; al-Margynani B. Al-khidaya [Manual]. In 2 vols., 4 hours. Beirut: al-Kutub al-‘ilmiya, 1990. Vol. 1. Part 1. P. 41; al-‘Aini B. ‘Umda al-kari sharh sahih al-bukhari [Support of the reader. Commentary on the collection of hadiths of al-Bukhari]. In 25 vols. Beirut: al-Kutub al-‘ilmiya, 2001, vol. 5, p. 42; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In 18 vols. Beirut: al-Kutub al-‘ilmiya, 2000. Vol. 3. S. 32, 33.

See, hadith from ‘Abdullah ibn ‘Amr; St. X. Ahmad, Muslim, al-Nasai and Abu Dawud. See: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Ch. 5. S. 109-113, hadiths No. (612) 171-174.

Prayer time (‘Asr) can also be calculated mathematically by dividing the time interval between the beginning of the noon prayer and sunset into seven parts. The first four of them will be the time of the noon (Zuhr), and the last three will be the time of the afternoon (‘Asr) prayers. This form of calculation is approximate.

Hadith from Abu Hurairah; St. X. al-Bukhari and Muslim. See, for example: Al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. T. 3. S. 71, hadith No. 579.

There. S. 121, 122, hadith No. (621) 192 and explanation to it.

See: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Part 5. S. 124; ash-Shawkyani M. Neyl al-avtar. T. 1. S. 329.

Hadith from Anas; St. X. Muslim, an-Nasai, at-Tirmizi. See, for example: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Ch. 5. S. 123, hadith No. (622) 195; ash-Shawkyani M. Neyl al-avtar. T. 1. S. 329, hadith No. 426.

See hadeeth from 'Abdullah ibn 'Amr; St. X. Ahmad, Muslim, al-Nasai and Abu Dawud. See: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Ch. 5. S. 109-113, hadiths No. (612) 171-174.

For more details, see, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 667, 668.

Hadith from Ayyub, 'Uqba ibn 'Amir and al-'Abbas; St. X. Ahmad, Abu Dawud, al-Hakim and Ibn Maj. See: As-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990, p. 579, hadith no. 9772, “sahih”; Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar ad-davliya, 1999, p. 70, hadith no. 418.

See hadeeth from 'Abdullah ibn 'Amr; St. X. Ahmad, Muslim, al-Nasai and Abu Dawud. See: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Ch. 5. S. 109-113, hadiths No. (612) 171-174.

See hadeeth from Abu Hurairah; St. X. Ahmad, at-Tirmidhi and Ibn Maja. See: Al-Kari 'A. Mirkat al-mafatih sharh mishkyat al-masabih. In vol. 11, Beirut: al-Fikr, 1992, vol. 2, p. 535, hadith no. 611; at-Tirmizi M. Sunan at-tirmizi [Code of Hadith of Imam at-Tirmizi]. Riyadh: al-Afkyar ad-davliya, 1999. S. 47, hadith No. 167, “hasan, sahih.”

Hadith from Jabir ibn Samr; St. X. Ahmad, Muslim, an-Nasai. See: Ash-Shavkyani M. Neil al-avtar. In 8 vols. T. 2. S. 12, hadith No. 454. The same hadith in St. X. al-Bukhari from Abu Barz. See: Al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 1. S. 187, ch. No. 9, section No. 20; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. V 20 v. T 4. S. 211, 213, 214; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 15 t. T. 2. S. 235, and also p. 239, hadith no. 567.

This is approximately 2.5 meters or, when the sun itself is not visible, approximately 20–40 minutes after the start of sunrise. See: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 519.

St. x. Imam Muslim. See, for example: As-San'ani M. Subul as-salaam. T. 1. S. 167, hadith No. 151.

Hadith from Abu Sa'id al-Khudri; St. X. al-Bukhari, Muslim, an-Nasai and Ibn Maja; and hadeeth from ‘Umar; St. X. Ahmad, Abu Dawud and Ibn Maja. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 584, Hadith No. 9893, Sahih.

See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 664.

See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 673.