Basics of Islam

This pure oneness is expressed concisely in the short surah 112 (Al-Ikhlas). Scholars distinguish several of its aspects: oneness in lordship (He alone creates and governs), oneness in worship (to turn and pray to Him alone), and oneness in the names and attributes of Allah.

The testimony «there is no god but Allah» is the first pillar of Islam and the essence of the call of every prophet without exception.

The opposite of tawhid is shirk: ascribing «partners» to Allah, or worshipping someone or something besides Him. It is the gravest sin in Islam.

The six articles of iman are belief: 1) in Allah; 2) in His angels; 3) in His books (the Torah, Psalms, Gospel, Qur'an); 4) in all His messengers, the prophets; 5) in the Day of Judgment; 6) in the divine decree (qadar) — that both good and evil occur by the knowledge, will, and wisdom of Allah.

These articles are named, among other places, in the well-known «Hadith of Gabriel», where the angel in human form questioned the Prophet ﷺ about islam, iman, and ihsan.

True faith combines the conviction of the heart, the words of the tongue, and deeds — one without the others remains incomplete.

The main named books are: the scrolls of Ibrahim, the Torah (Tawrat) — to Musa, the Psalms (Zabur) — to Dawud, the Gospel (Injil) — to Isa, and the Qur'an — to Muhammad ﷺ. Muslims believe in all these revelations in their original form.

The Qur'an is regarded as the final revelation, which confirms the truth of the earlier books. Allah has promised to protect it from alteration (surah 15:9) — which is why the Arabic text of the Qur'an has remained unchanged for centuries.

Translations of the Qur'an into other languages convey the meaning but are not considered the Qur'an itself.

Among the named angels are: Jibril (Gabriel), who brought revelation to the prophets; Mikail, associated with rain and provision; Israfil, who will sound the horn on the Day of Judgment; and Malik, the keeper of the Fire.

By tradition, each person is attended by angels who guard them and record their deeds — both good and bad.

Belief in angels is one of the six articles of iman; their exact number is known only to Allah.

Each will be given their «book of deeds»; deeds will be weighed, and the basis of the judgment is Allah's justice and mercy. No one will bear the burden of another's sin.

According to the creed, eternity awaits a person — Paradise (Jannah) for the righteous, or Hell (Jahannam) for those who rejected the truth and did evil without repentance.

Belief in this day is one of the articles of iman: it reminds us of responsibility, restrains from evil, and gives hope to those who repent. Its exact time is known to no one but Allah.

At the same time this does not make a person will-less: Allah gave them reason, freedom of choice, and the ability to strive — and it is precisely for their choice that a person answers. The decree is no excuse for laziness or for justifying sin.

A Muslim makes an effort and relies upon Allah (tawakkul), accepting what is beyond their power without despair or complaint.

This is one of the subtle articles of iman, in which it is easy to become confused and fall into extremes, so it is best studied calmly and with a reliable teacher.

When Allah created Adam and commanded the angels to bow to him in honour, Iblis refused out of pride, saying that he was «better» because he was created from fire while Adam was from clay; for this he was cast out (surah 7:12).

Iblis asked for respite until the Day of Judgment and vowed to lead people astray. So Shaytan is an open enemy of man who whispers evil; but he has no power to compel — only to tempt, and a person answers for their own choice.

Muslims seek Allah's protection from Shaytan with the words «a'udhu bi-llahi min ash-shaytani-r-rajim». The jinn are a separate, mostly unseen world; one must not fear them or turn to them above Allah.

The Qur'an often describes Paradise as «gardens beneath which rivers flow» (in meaning, e.g. 2:25), where there is neither weariness nor sorrow. The greatest reward, though, is the good pleasure of Allah.

Its delights are conveyed through images a person can grasp, yet it adds that there is «what no eye has seen and no ear has heard» (by a hadith). This hints at the immeasurable, not literal limits.

The path to Paradise is faith and good deeds, not mere wishes. Yet one enters it by Allah's mercy, not as payment for actions, for no deeds equal His gifts.

The Qur'an describes Hell as a fire for those who knowingly rejected the truth and acted unjustly. The description is severe in order to warn, not to drive to despair: the door of repentance is open until death.

Allah's mercy outstrips His wrath: by a hadith, «My mercy prevails over My wrath». Many believers, even having sinned, will in the end be brought out of the Fire by His mercy.

Islam does not teach fear for fear's own sake: the memory of accountability is balanced by hope of forgiveness. To despair of Allah's mercy is itself an error (in meaning, 39:53).

The Qur'an calls the barzakh a barrier behind the dead until the day they are resurrected (in meaning, 23:100). It is not the final destiny but the awaiting of it.

By tradition, in the grave the soul knows ease or constriction — according to the person's life — but this is only a foretaste, not the Judgment itself.

The barzakh reminds us that death is not the end but a passage. So Islam asks for charity and prayer on behalf of the dead, which, by the Sunnah, benefit them.

The Qur'an says: «To Allah belong the most beautiful names, so call upon Him by them» (in meaning, 7:180). By a hadith they are ninety-nine; whoever grasps them enters Paradise.

These names describe Allah as He named Himself, without likeness to creation: He is the Merciful, the All-Knowing, the Just, the Forgiving. Knowing them nourishes love and hope.

The names balance one another: beside «the One who punishes» is «the Forgiving, the Merciful». So the believer lives between fear and hope, inclining towards hope in His mercy.

The Qur'an says plainly that life is a test: «We will surely test you with something of fear, hunger, loss of wealth, lives and fruits. But give good news to the patient» (in meaning, 2:155). One is tried with hardship and with ease alike (in meaning, 21:35).

The suffering of the righteous is not wasted: by a hadith, any fatigue, illness, grief, or even the prick of a thorn wipes away a believer's sins. So patience (sabr) with faith turns pain into nearness to Allah and reward.

Why exactly this is so, only Allah fully knows; the human mind does not grasp all the wisdom. Islam does not promise a life without pain, but promises that no tear of a believer is lost and that «with hardship comes ease» (in meaning, 94:6).

The signs are divided into «minor» (a gradual change of society and morals) and «major» — a series of momentous events just before the Judgment. No one knows the exact time but Allah: «Knowledge of it is only with my Lord» (in meaning, 7:187).

Among the major signs the hadith mention: al-Mahdi — a righteous guide from the Prophet's ﷺ lineage who will restore justice; the Dajjal — a great trial, a false messiah; the return of the Prophet Isa, who will refute the Dajjal; the emergence of Gog and Magog (Ya'juj and Ma'juj).

These themes are mostly from the hadith (the Qur'an does not name them directly), and scholars differ on the details. So they are taught with care, and for specifics one turns to scholars; what matters most is to live righteously now.

Unlike the salah with its set order, dua is free: in it one asks for needs, gives thanks, repents, seeks forgiveness, and prays for others. The Qur'an assures: «Call upon Me — I will respond to you» (40:60), and the Prophet ﷺ called dua «the essence of worship».

It is advised to ask with certainty in Allah's mercy, without rushing the result. There are special times when supplication is closer to an answer — for example, the last third of the night, during fasting, and between the adhan and the iqamah.

Allah answers in the way best for a person — not always in the way and at the time they expect.

These are short formulas of praise — «SubhanAllah» (Glory be to Allah), «Alhamdulillah» (Praise be to Allah), «Allahu akbar» (Allah is the greatest), «La ilaha illa-llah» — as well as reciting the Qur'an and dua. The Qur'an says that it is in the remembrance of Allah that hearts find rest (13:28).

Dhikr requires no special conditions — it can be done anywhere and anytime: on the road, at work, before sleep.

A tasbih (a string of 33 or 99 beads) helps to count the repetitions; the classic formula after prayer is 33 times SubhanAllah and Alhamdulillah, and 34 Allahu akbar.

The Qur'an calls it «the best community brought forth for people» (3:110) and calls the believers to hold together and not divide.

Muslims around the world are considered one ummah, like a single body: mutual help, mercy, shared prayer, and care for the needy are an important part of this unity.

So, for example, the direction of prayer (the Qibla) is one for all — the Kaaba — and shared fasting and feasts unite the community in time.

The general rule: most things and actions are permitted by default, while prohibitions concern the clearly defined — for example, pork, carrion, blood, alcohol and intoxicants, gambling, usury (riba), and dishonest earnings.

The prohibitions are not for oppression but to protect faith, reason, the body, property, and society.

Specific or disputed questions of what is permitted are decided by a knowledgeable person on the basis of the sources (the Qur'an and Sunnah) — this is not a subject for hasty independent conclusions or arguments.

The Prophet ﷺ called the greatest jihad a person's inner struggle against their own passions and faults — striving to believe sincerely, do good, and live righteously. Seeking knowledge, caring for parents, honest work, and a word of truth before injustice are also jihad.

In the narrower, military sense it is only the defence of the community and the faith — under strict conditions and rules: one may not harm non-combatants, women, children, or the elderly, or destroy crops and places of worship.

This subject is often distorted in both directions, so it should be judged only by the correct understanding of scholars, not by slogans.

The Qur'an often gives a general command (e.g. «establish the prayer»), while exactly how was shown by the Prophet's Sunnah. So hadith are needed for correct understanding and practice.

Not all reports are equal: scholars scrupulously examined the chain of transmitters and the content, classifying hadith as authentic (sahih), good (hasan), and weak (da'if). The most famous collections are the «Sahih» of al-Bukhari and Muslim.

On our site there is a section «42 Hadith» of an-Nawawi: the collection is traditionally called «Forty Hadith», though it holds 42. A rendering by meaning with the sources noted.

The Qur'an says directly that for righteous deeds Allah will reward man and woman alike (in meaning, surah 16:97). Islam at that time secured for the woman the right to her own property, inheritance, education, and consent to marriage.

The mother is especially honoured: in a well-known hadith, to the question of who is most deserving of good treatment, the Prophet ﷺ answered three times «your mother», and only the fourth time «your father» (al-Bukhari, Muslim). The Qur'an calls the Prophet's wives «the mothers of the believers».

Modesty (haya) in Islam is valued for both women and men. Specific rulings (dress, family law, and so on) have nuances and differences in understanding — for these one should turn to scholars, not to slogans.

The Qur'an names patience among the most important virtues and promises those who are patient a reward without measure (in meaning, surah 39:10). Patience is advised together with prayer: «Seek help through patience and prayer» (2:153).

Scholars distinguish three kinds of sabr: patience in obedience to Allah (carrying out the commands), patience in refraining from the forbidden, and patience in hardships and trials.

Sabr is neither passivity nor indifference: a person makes an effort and prays, but accepts the inevitable without despair or complaint, trusting in Allah's wisdom.

Tawakkul does not mean inaction: by tradition, when a man wished to leave his camel untied «relying on Allah», the Prophet ﷺ said: «Tie it — and put your trust in Allah». First the effort and the means, then the trust of the heart.

The Qur'an promises: «Whoever relies upon Allah — He is sufficient for him» (65:3). This lifts excessive anxiety about the future: the outcome is in Allah's hands, and from a person come the intention and the effort.

Tawakkul gives peace: the believer does their part and accepts the result, knowing that Allah will arrange what is best.

Taqwa is one of the key concepts of the Qur'an; it is often described as a «shield» that protects a person from what harms them in this world and in eternity. The Qur'an says that the most noble before Allah is the most God-conscious (49:13).

God-consciousness is not about dread, but about attentiveness and love: a person does not want to grieve the One who created and sustains them. So they choose good even when alone.

Taqwa is cultivated gradually — through prayer, fasting, dhikr, and honesty in small things; it is this, and not outward rites in themselves, that Allah accepts.

The Qur'an closely ties gratitude to the increase of blessings: «If you are grateful, I will surely give you more» (14:7). Ingratitude, by contrast, drives good away.

Gratitude is not only the words «Alhamdulillah»: it is also using a gift for its purpose — health for good, wealth for benefit, knowledge for service.

The Prophet ﷺ was a model of gratitude: he prayed much at night, and when asked, said: «Should I not be a grateful servant?» Gratitude makes the heart calm and generous.

The Qur'an assures that the door of repentance is always open: «O you who believe! Repent to Allah with sincere repentance» (66:8), and that Allah loves those who repent (2:222). No sin is greater than Allah's mercy for the one who sincerely returns.

The conditions of sincere tawba: to abandon the sin, to regret what was done, and firmly to intend not to repeat it; and if the wrong concerned a person — to make amends or ask forgiveness where possible.

Repentance is not a one-time phrase but a living movement of the heart; even if a person stumbles again, the way back to Allah is always open.

By the hadith on intentions, every deed is judged by its intention — so it is ikhlas that turns an everyday act into worship, while show-off worship is left without reward. The Qur'an commands to worship Allah, «sincere to Him in faith» (98:5).

The opposite of ikhlas is «riya», doing things for show. So scholars advised concealing good deeds just as one conceals sins, to protect sincerity.

Ikhlas is the inner work of a whole life: to check the heart again and again — for whom exactly are you doing this.

The Qur'an places goodness to parents right after the oneness of God: «Your Lord has decreed that you worship none but Him, and be good to parents» (in meaning, 17:23). One is forbidden even to say «uff» to them in irritation.

The mother is given special honour: by a hadith, asked «who is most deserving of good treatment?», the Prophet ﷺ answered «your mother» three times, and then «your father».

Honour towards parents does not depend on their faith; only in disobedience to Allah are they not obeyed, and even then they are treated well. One prays for them even after their death.

The Qur'an likens sadaqa to a grain: «Those who spend their wealth in the way of Allah are like a grain that grows seven ears, in each ear a hundred grains» (in meaning, 2:261).

Sadaqa is not only money: by the Sunnah, a kind word, a smile, removing an obstacle from the road, even giving water to the thirsty — these too are charity. It is given both secretly and openly.

A special form is sadaqa jariyah (ongoing): that which keeps benefiting after death — a well dug, a tree planted, beneficial knowledge, righteous children.

Mercy runs through the whole Qur'an: nearly every surah opens with «In the name of Allah, the Most Merciful, the Bestower of Mercy». Allah says: «My mercy encompasses all things» (in meaning, 7:156).

The Qur'an calls the Prophet Muhammad ﷺ a mercy to the worlds: «We sent you only as a mercy to the worlds» (in meaning, 21:107). His example is gentleness even towards enemies.

Mercy towards people is the condition of Allah's mercy: by a hadith, «whoever does not show mercy to people, Allah will not show mercy to him». It extends to animals and to nature too.

The Qur'an calls: «O you who believe! Fear Allah and be with the truthful» (in meaning, 9:119). Truthfulness leads to good, and good leads to Paradise (by a hadith).

Sidq is not only avoiding lies but being sincere within: that words, deeds and heart align. Its opposite is hypocrisy — one thing outwardly, another within.

Truthfulness matters even in small things: by the Sunnah, one who grows used to lying is in the end recorded before Allah as a liar. So honesty is guarded from the small.

The Qur'an commands justice as the basis of society: «Indeed, Allah commands justice and good conduct» (in meaning, 16:90). And even hostility towards people must not turn one from the truth (5:8).

Justice begins with oneself and one's kin: the Qur'an orders bearing witness by the truth, «even against yourselves, or parents and relatives» (in meaning, 4:135).

Adl is not only in court but in speech, in the treatment of children, in trade, in measure and weight. Injustice the Qur'an calls darkness, and justice is near to God-consciousness.

The Qur'an praises those «who restrain anger and pardon people» (in meaning, 3:134). By a hadith, the strong one is not he who overcomes others in wrestling, but he who controls himself in anger.

Hilm is neither weakness nor indifference but the strength to bear an offence for the sake of peace. The Prophet ﷺ was a model of gentleness even towards those who wronged him.

The Sunnah's counsel in anger: fall silent, change posture (sit, lie down), make ablution — so as not to say or do what you will later regret.

The Qur'an warns plainly: «Do not backbite one another. Would one of you like to eat the flesh of his dead brother? You would detest it» (in meaning, 49:12).

Ghiba is the truth said behind one's back; if what is said is false, it is slander (buhtan), which is worse. It is also forbidden to listen to backbiting while agreeing with it.

The exceptions are a weighty need: to warn of harm, to complain of injustice to one who can help, to seek counsel. Repentance for ghiba is to abandon it and to ask forgiveness.

The first word of revelation was «Read!» (surah 96), and the Qur'an asks: «Are those who know equal to those who do not know?» (in meaning, 39:9). Knowledge raises a person and draws them near to God-consciousness.

The Prophet ﷺ said that seeking knowledge is a duty upon every Muslim, and that for the one who travels a path of knowledge, Allah eases a path to Paradise (by a hadith).

Most precious is knowledge that leads to good and to correct worship; yet Islam also encourages beneficial worldly sciences. Knowledge without action and sincerity, by contrast, is warned against.

The Qur'an commands: «Indeed, Allah orders you to return trusts to their owners» (in meaning, 4:58). Amana is property, and a word, and an office, and faith itself, entrusted to a person.

Betraying a trust is a mark of hypocrisy: by a hadith, the hypocrite, «when trusted, betrays». So a Muslim keeps their word even with one who betrayed them.

The greatest amana is the duties towards Allah and towards people: honest work, just authority, a kept secret. All of this a person will carry to the Judgment.

By a hadith, «haya is a part of faith», and «if you feel no shame, do as you wish» (that is, it is shame that restrains from evil). This is not timidity but a sensitivity of conscience.

Haya shows in modesty of dress, speech and conduct, in respect for oneself and others. The Prophet ﷺ was described as more modest than a maiden in her chamber.

True haya is first of all before Allah: to be ashamed to do evil even in private, knowing that He sees. This guards both a person's honour and the purity of the heart.

Islam begins with intention: by the well-known hadith, «deeds are judged by intentions, and each person has what they intended». The same action with a different intention carries a different weight before Allah.

Intention is in the heart, not on the tongue: it need not be spoken aloud, a sincere aim suffices. A good intention turns the everyday — food, work, sleep — into worship, if done for the sake of Allah.

Niyyah is distinct from ikhlas: intention is for what and towards what an act is directed, while ikhlas is for whom (for Allah alone). Together they are the basis of an accepted deed.

The Qur'an places goodness to parents and relatives alongside the worship of Allah (in meaning, 4:1, 17:26). The severing of kinship ties the Qur'an condemns as corruption on earth.

By a hadith, «whoever wishes for abundance in provision and a long life, let them keep their kinship ties». Mercy (rahma) and the very word «rahim» (womb, kin) share one root.

Silat ar-rahim is to give to the one who refused you, and to reconcile with the one who cut you off: to keep the tie not in return, but first. This extends to distant relatives too.

The Qur'an describes the servants of the Merciful as those «who walk upon the earth humbly, and when the ignorant address them, say: peace» (in meaning, 25:63). Humility is a beauty of faith.

By a hadith, «whoever humbles themselves for Allah, Allah raises them», and «none will enter Paradise who has in their heart pride the weight of a speck». Pride was the first sin (of Iblis).

Tawadu is not self-abasement but a sober view of oneself: to accept the truth from whomever it comes, to greet ordinary people, not to disdain work. It does not make a person less but elevates them.

The Qur'an teaches us to seek refuge «from the evil of the envier when he envies» (in meaning, 113:5). Envy denies Allah's wisdom in how He apportioned provision among people.

By a hadith, «envy consumes good deeds as fire consumes wood». It harms the envier first of all, stealing from them peace and gratitude.

Only «good envy» (ghibta) is permitted — to wish the same good for oneself without wishing another's loss: to emulate the generous in generosity or the learned in knowledge. The cure for hasad is gratitude and a prayer for the one you envy.

Hadith were not left unsorted: generations of scholars gathered them, examined the chain of narrators (isnad), and compiled them into collections. The most authentic are the two «Sahihs» — of Imam al-Bukhari and Imam Muslim.

The «six books» (al-Kutub as-Sittah) most often cited are: Sahih al-Bukhari, Sahih Muslim, Sunan Abu Dawud, Jami at-Tirmidhi, Sunan an-Nasa'i, and Sunan Ibn Majah. There are others too — the Musnad of Ahmad, the collections of ad-Daraqutni, al-Bayhaqi, and more.

When we write «Source: al-Bukhari, Muslim», it means the hadith is recorded in those very collections. This lets a reader check the report in the primary source rather than take it on trust.

Unlike the Qur'an, hadith were transmitted through a chain of people (isnad). So scholars built an entire science of scrutiny: who narrated, whether they were reliable and truthful, and whether the chain was unbroken.

The main grades: sahih — authentic (a reliable, unbroken chain); hasan — good (a little weaker but acceptable); da'if — weak (a flaw in the chain). Sometimes «hasan sahih» is written — reliable through several routes of transmission at once.

This is why a grade often stands beside the source, e.g. «at-Tirmidhi (hasan sahih)». It is the honesty of the science: the reader sees how strong the report is and does not take everything as unconditional.

1) The Shahada — the testimony that there is no god but Allah and Muhammad ﷺ is His Messenger. 2) Salah — the five daily prayers at set times. 3) Zakat — a yearly obligatory share of one's wealth (traditionally 2.5%) for the needy.

4) Sawm — fasting during the daylight hours throughout the month of Ramadan. 5) Hajj — pilgrimage to Mecca at least once in a lifetime for those who have the physical and financial means.

The pillars are not an end in themselves but a way to strengthen a person's bond with Allah and to cultivate virtue.

Believers put on their best, perform the festive morning prayer in congregation, and greet one another with the words «Eid mubarak».

Before the festive prayer, a special charity is obligatorily given — zakat al-fitr (in food or money), so that the poor too can celebrate along with everyone.

The feast strengthens family ties, the forgiving of grievances, and care for those close.

The feast honours Ibrahim's readiness, out of obedience to Allah, to sacrifice his son — and how Allah replaced the sacrifice with a ram.

Whoever is able slaughters a permitted animal (a sheep, cow, or camel) and divides the meat into three parts: for the family, for friends, and obligatorily for the needy.

The feast begins with a congregational prayer; it teaches sacrifice, gratitude, and care for the poor.

From dawn to sunset believers abstain from food, drink, and marital intimacy, and above all guard the tongue and deeds from evil. The aim of the fast is God-consciousness (taqwa) and compassion for the needy (surah 2:183). The sick, travellers, the pregnant, and others are exempt — they make up for it later or feed the poor.

It was in Ramadan that the revelation of the Qur'an began; the last ten nights hold the Night of Decree (Laylat al-Qadr), which, according to the Qur'an, is «better than a thousand months» (surah 97).

In the evenings the additional taraweeh prayer is performed, more of the Qur'an is read, and charity is given. The month ends with the feast of Eid al-Fitr.

The prayers are performed within set intervals: Fajr (before dawn), Zuhr (midday), Asr (afternoon), Maghrib (after sunset), and Isha (at night). Before prayer one performs ablution (wudu) and faces the Kaaba (the Qibla).

The prayer consists of cycles (rakats), in which standing with recitation of the Qur'an is combined with bowing (ruku) and prostration (sujud) — an expression of humility before Allah. By tradition, the prayer was prescribed during the Isra and Mi'raj.

On Friday at midday the congregational Jumu'ah prayer with a sermon is performed. According to a hadith, the first thing a person will be asked about on the Day of Judgment is the prayer.

To pronounce the shahada with sincere conviction of the heart is where Islam begins. It affirms tawhid (the oneness of God) and the prophethood of Muhammad ﷺ. The Qur'an says: «Know that there is no god but Allah» (in meaning, 47:19).

The testimony has two parts: to renounce the worship of anyone besides Allah, and to acknowledge Muhammad ﷺ as the final Messenger whose example (the Sunnah) is to be followed.

The shahada is not words alone: it obliges one to live by it — prayer, honesty, goodness. It is repeated in every prayer (the tashahhud).

The Qur'an prescribes fasting as a path to God-consciousness: «O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become God-conscious» (in meaning, 2:183).

Fasting is not only about hunger: it is restraint of the eyes, tongue and heart from what is bad. The sick, travellers, pregnant women and others may omit it, making it up later or feeding the needy.

Besides the obligatory fast of Ramadan, voluntary fasting is encouraged — Mondays and Thursdays, the day of Ashura, the day of Arafah. Breaking the fast (iftar) and the pre-dawn meal (suhur) are part of the Sunnah.

The Qur'an often mentions zakat alongside prayer: «Establish prayer and give zakat» (in meaning, 2:110). It is a purification of wealth and soul from greed, and the right of the poor within the wealth of the well-off.

Zakat is paid on what exceeds a threshold (nisab) and has been held for a year. The recipients are listed in the Qur'an (9:60): the poor, the needy, those who collect it, and other categories.

Zakat is not a favour from above but a duty and justice. Beyond it, voluntary charity (sadaqa) is encouraged at any time and in any amount.

The Qur'an says: «Pilgrimage to the House is a duty owed to Allah by people — those able to make the journey» (in meaning, 3:97). The Hajj falls in the month of Dhul-Hijjah.

Its rites — ihram (the state of consecration), standing at Mount Arafat, tawaf (circling the Kaaba seven times), sa'y (walking between Safa and Marwa), the stoning — re-enact the deeds of Ibrahim, Hagar and Ismail (peace be upon them).

The Hajj ends with the feast of Eid al-Adha. The lesser pilgrimage, which may be performed at any time, is called umrah.

The Qur'an describes wudu: «O you who believe! When you rise for prayer, wash your faces and your hands up to the elbows, wipe your heads and wash your feet up to the ankles» (in meaning, 5:6).

Wudu is both physical cleanliness and spiritual readiness to stand before Allah. It is nullified by natural needs, sleep and the like, and is then renewed.

If there is no water, or water would cause harm, tayammum is permitted — a symbolic purification with clean earth. The full washing of the whole body is called ghusl.

The Qur'an calls to it directly: «O you who believe! When the call is made for prayer on the day of Jumu'ah, hasten to the remembrance of Allah and leave off trade» (in meaning, 62:9).

Jumu'ah consists of the imam's sermon (khutbah) and two units of prayer in congregation. It is a weekly occasion for unity, learning and reminder, so the congregation is obligatory for men.

Friday is the best day of the week in Islam; in it is an hour when supplications are answered. So it is recommended on this day to send more blessings on the Prophet ﷺ and to read surah «Al-Kahf».

The adhan was introduced in Medina as a way to announce the time of prayer. Its words are a concise creed: the magnifying of Allah, the shahada, the call to prayer and to success.

The first muezzin was Bilal, a freed slave from Ethiopia — a sign that in Islam a person's worth is not in lineage. By a hadith, the listener repeats the words of the adhan after the muezzin.

Just before the prayer itself a shorter call is given — the iqama. Between the adhan and the iqama is a time when supplications, by the Sunnah, are not turned away.

The Qur'an advises the Prophet ﷺ: «And in part of the night, keep vigil in prayer as an extra — perhaps your Lord will raise you to a praised station» (in meaning, 17:79). The righteous the Qur'an describes as those «who slept but little of the night» (51:17).

By a hadith, each night in its last third Allah is near and calls: «Who asks of Me, that I may give him?» So this time is chosen for supplication, repentance and reciting the Qur'an.

Tahajjud is not obligatory, so one begins with a little — even a few units — without exhausting oneself. The best deeds are those that are constant, even if small (by a hadith).

Caring for the deceased is a duty of the community (fard kifayah): to wash, shroud, pray over and bury them. The prayer is performed standing, without bowing or prostration — it is all supplication.

In the janazah one asks forgiveness for the deceased and for all Muslims; by a hadith, the more who pray for them sincerely, the better for them. Burial is advised not to be delayed.

Islam teaches simplicity in burial: without excess, into the earth, with a reminder to the living of eternity. Visiting graves is permitted to remember death, but without supplicating to the dead.

The Qur'an mentions itikaf in connection with the purity of the mosque (in meaning, 2:187). The Prophet ﷺ retreated each year in the last ten days of Ramadan, and in the last year of his life for twenty days.

The aim is to set aside everyday cares and devote the time to prayer, reciting the Qur'an, supplication and dhikr, seeking the Night of Power (Laylat al-Qadr) in the last odd nights.

Itikaf is not obligatory and requires no feats: even a few hours or a night in the mosque with the intention of worship draw one near to its spirit. What matters is sincere focus, not strict isolation.

The five daily prayers have different numbers of obligatory (fard) rak'ahs: the dawn Fajr — 2, the noon Dhuhr — 4, the afternoon Asr — 4, the sunset Maghrib — 3, the night Isha — 4. In total — 17 fard rak'ahs a day.

Besides the fard, there are voluntary sunnah rak'ahs (before or after some prayers) and witr at night — not obligatory, but encouraged after the example of the Prophet ﷺ. The Friday Jumu'ah replaces the noon Dhuhr and is 2 rak'ahs in congregation with a sermon (khutbah).

Each rak'ah is a cycle: standing with the recitation of Al-Fatiha (usually plus part of the Qur'an), the bowing (ruku'), straightening, and two prostrations (sujud). The number of rak'ahs was shown by the Sunnah; the command to pray itself is in the Qur'an.

Isti'adha — the words “a'udhu billahi min ash-shaytani r-rajim” (“I seek refuge in Allah from the accursed shaytan”). With them one begins reading the Qur'an and seeks refuge at any moment: “And if a suggestion from shaytan assails you, seek refuge in Allah!” (surah 7, ayah 200).

Surahs al-Falaq and an-Nas are called al-mu'awwidhatayn — “the two of refuge”. The Prophet ﷺ recited them seeking Allah's protection; they are read before sleep and in the morning and evening remembrances (adhkar). The Qur'an also gives a personal plea: “My Lord! I seek refuge in You from the promptings of the shayatin, and I seek refuge in You, my Lord, lest they come near me” (surah 23, ayat 97–98).

The power of these words is not the “magic” of a text but Allah Himself to whom one turns. That is why Islam does not approve of fortune-telling or “healers” promising power over jinn; as for wearing written verses (ta'wiz), scholars hold different views — we give no verdict here, ask your imam. If fear or anxiety is strong, alongside du'a speak to an imam and, if needed, to a doctor or therapist.

The twelve Hijri months: Muharram, Safar, Rabi al-awwal, Rabi ath-thani, Jumada al-ula, Jumada al-akhira, Rajab, Sha'ban, Ramadan (the month of fasting), Shawwal, Dhul-Qa'dah, Dhul-Hijjah (the month of Hajj).

The four sacred months, in which wrongdoing and war are especially avoided: Dhul-Qa'dah, Dhul-Hijjah, Muharram and Rajab — their sanctity is mentioned in surah 9, ayah 36.

The era counts from the Hijra — the Prophet's ﷺ migration from Mecca to Medina (622 CE). Since a month begins by sighting the hilal, the exact method (sighting vs astronomical calculation) is a matter of fiqh with differing views — ask an imam for details.

Order of words per rak'ah: takbir → Al-Fatiha + a short surah (standing) → "Subhana Rabbiya l-'Azim" ×3 (ruku) → "Sami'a Llahu li-man hamidah, Rabbana laka l-hamd" (rising) → "Subhana Rabbiya l-A'la" ×3 (sujud, twice) → tashahhud (sitting) → taslim.

Al-Fatiha is the core of the prayer: without it the rak'ah is invalid. It is the short opening surah of the Qur'an, a plea for the straight path.

Exact pronunciation, the full tashahhud and du'as, and madhhab differences are learned with a teacher (imam) — this is an educational outline following the Sunnah, not a complete fiqh manual.

The surahs are divided into «Meccan» (revealed before the Hijrah) and «Medinan». The longest is «Al-Baqarah» (surah 2), and the shortest are at the end of the book.

For ease of reading, the whole text is divided into 30 roughly equal parts — juz; so in Ramadan many read one juz a day, completing the Qur'an in a month.

The original is in Arabic; translations into other languages convey the meaning but do not replace the Arabic text itself and are not considered the Qur'an.

The first revelation came in the cave of Hira with the words «Read in the name of your Lord...» (surah 96). The verses often responded to specific events and questions of the community, so scholars study the «occasions of revelation» (asbab an-nuzul).

The Prophet immediately dictated what he heard to scribes and taught the companions by heart; during his life the Qur'an was preserved both in memory and in writing, and was later compiled into a single codex under Caliph Uthman.

Reciting the Qur'an from memory (hifz) is honoured to this day; a person who knows the entire Qur'an is called a «hafiz».

The Fatiha («the Opening») holds the essence of faith in brief: praise of Allah — Lord of the worlds, the Merciful; acknowledgment of the Day of Judgment; the plea for the straight path. It is called «the Mother of the Qur'an» (Umm al-Kitab).

It is also a prayer-dialogue: by a hadith, Allah answers each of its lines. So it is an obligatory part of every prayer — without it the prayer is incomplete.

The plea «guide us to the straight path» (1:6) is the heart of the surah: each day a person asks for guidance, acknowledging a constant need of it.

The Qur'an itself calls us to ponder it (in meaning, 38:29), yet not every verse is clear without context. Tafsir explains the words, the circumstances of revelation (asbab an-nuzul), and the connections between verses.

The most reliable interpretation is the Qur'an by the Qur'an, then the Sunnah of the Prophet ﷺ, then the understanding of the companions. Personal opinion without knowledge of the language and tradition is not tafsir but conjecture.

Tafsir is distinct from translation: a translation conveys the meaning in another language, while tafsir explains the meaning itself. This is why translations of the Qur'an are called «a translation of the meanings».

Meccan surahs are mostly shorter and rhythmic; they establish the foundations: the oneness of God, resurrection, the Judgment, the examples of past peoples. They addressed a society that had not yet accepted faith.

Medinan surahs are mostly longer; they hold more guidance for a community already formed: prayer, zakat, fasting, family law, treaties, relations with others.

This division is part of the science of tafsir: knowing when and under what circumstances a verse was revealed (asbab an-nuzul) helps to understand it rightly and not to take it out of context.

At the centre of the Sacred Mosque (al-Masjid al-Haram) stands the Kaaba — a simple cubic house built, by tradition, by Ibrahim and Ismail. Toward it the faces of Muslims all over the world are turned in prayer (the Qibla).

Every year millions of pilgrims gather in Mecca for the Hajj and the Umrah.

According to the creed, only Muslims are permitted to enter the sacred precincts (haram) around the city.

Here the Prophet lived the last ten years of his life, and here he is buried — in the Prophet's Mosque (al-Masjid an-Nabawi), the second holiest place of Islam after the Sacred Mosque in Mecca.

The inhabitants who sheltered the migrants from Mecca are honoured with the name «ansar» (the helpers).

Medina is a city of peace, knowledge, and the community's first shared prayer.

It was the first Qibla — toward it Muslims turned in prayer for about sixteen months, until Allah commanded them to turn their faces to the Kaaba in Mecca.

With this place is connected the Prophet's night journey (the Isra), from which his ascension to the heavens (the Mi'raj) began.

Prayer in this mosque, according to a hadith, has a special reward.

The Qur'an calls the Kaaba the first House for mankind: «The first House established for people is the one at Bakka (Mecca), blessed» (in meaning, 3:96). It was built by Ibrahim and Ismail (peace be upon them).

The Kaaba is not an object of worship but a direction of unity: billions of people pray turning towards one centre. Circling it (tawaf) is a rite of Hajj and umrah.

The Black Stone in the Kaaba's corner is a marker, not a shrine in itself: Caliph Umar reminded people that it is «only a stone», kissed in following the Prophet ﷺ, not because it decides anything.

Standing (wuquf) at Arafat on the 9th of Dhul-Hijjah is the heart of the Hajj; by a hadith, «the Hajj is Arafat». Whoever misses it has not performed the Hajj.

Here, by tradition, Adam and Eve met on earth; and here the Prophet ﷺ delivered the Farewell Sermon on the equality of people and their rights over one another.

The day of Arafah is a time of supplication and forgiveness; by a hadith, on no day does Allah free more people from the Fire than on the day of Arafah. Those not on Hajj are advised to fast it.

Before prophethood, Muhammad ﷺ would seclude himself in the cave of Hira to reflect. Here the angel Jibril first brought revelation with the word «Read!» (the first verses of surah 96, «Al-Alaq»).

These first verses — about reading, knowledge and the pen — set the value of learning in Islam from the very first word of revelation.

The mountain with the cave is called Jabal an-Nur — «the Mountain of Light». It reminds us that the Qur'an came to a person in stillness, reflection and humility.

According to the sira and hadith, the Prophet ﷺ had these wives: Khadijah bint Khuwaylid (the first, before prophethood; she was the first to believe and supported him), Sawda bint Zam'a, Aisha bint Abu Bakr, Hafsa bint Umar, Zaynab bint Khuzayma, Umm Salama (Hind bint Abi Umayya), Zaynab bint Jahsh, Juwayriya bint al-Harith, Umm Habiba (Ramla bint Abi Sufyan), Safiyya bint Huyayy, and Maymuna bint al-Harith.

Khadijah was with him for over twenty years, until her death, and all the Prophet's children except one were from her. Most of the other marriages were after the migration to Medina and had a social or political significance: alliances of tribes, support of widows, and the freeing of captives through family ties.

The special status and conduct of the Prophet's wives is spoken of in surah «Al-Ahzab» (33): they are honoured as mothers of the whole community of believers.

They are Abu Bakr as-Siddiq, Umar ibn al-Khattab, Uthman ibn Affan, and Ali ibn Abi Talib — all close companions of the Prophet.

Under Abu Bakr the scattered records of the Qur'an were gathered; under Umar the state grew rapidly and the Muslim calendar was introduced; under Uthman a single codex of the Qur'an was compiled, which has come down to us unchanged.

Their rule is traditionally regarded as a model of justice, modesty, and devotion to the faith.

It was the companions who, by ear and in writing, preserved the Qur'an and memorized and passed on the hadith — the words and deeds of the Prophet — to the following generations, so the reliability of all the reports rests on them.

Among the most famous are the Rightly-Guided Caliphs, as well as Khadijah and Aisha, Bilal ibn Rabah (the first muezzin), Abu Hurayra, Ibn Abbas, and many others.

Their sincerity, knowledge, and sacrifice are deeply honoured in Islam; those who lived to see the companions are called «the followers» (tabi'un).

The people of Medina had accepted Islam and invited the Prophet. On the way the Prophet and Abu Bakr hid in the cave of Thawr, and Allah protected them from pursuit.

In Medina the first Muslim community-state arose: an agreement was made for the peaceful coexistence of the tribes, a mosque was built, and the migrants (muhajirun) were sheltered by the local «ansar» (helpers).

The event is so significant that later the Muslim calendar was counted from it — the years «after the Hijrah» (AH). The Hijrah also symbolizes a spiritual migration — from sin to submission to Allah.

The Isra is the transporting in a single night from the Sacred Mosque in Mecca to al-Masjid al-Aqsa in Jerusalem, where the Prophet, by tradition, led the prayer with the previous prophets.

The Mi'raj is the ascension from there through the heavens, where the Prophet saw the signs of Allah. It was then that the prayers were prescribed: at first fifty, then, by Allah's mercy, eased to five daily.

The Isra is mentioned at the beginning of surah «Al-Isra» (17). The event is about the special honour of the Prophet and the weight of prayer in a believer's life.

The Qur'an speaks of her with great honour: «O Maryam! Indeed, Allah has chosen you and purified you and chosen you above the women of the worlds» (in meaning, surah 3:42). She grew up in piety under the care of the Prophet Zakariya.

By Allah's word «Be!» she gave birth to Isa without a father, preserving her chastity; this is a great sign of Allah — not a reason to deify her or her son.

Maryam is a model of purity, of patience before unjust slanders, and of complete devotion to Allah.

At Badr some three hundred Muslims met an army three times their number. The Qur'an recalls it as Allah's help to the weak: «Allah helped you at Badr when you were lowly» (in meaning, 3:123).

The battle was defensive, after years of persecution. The captives were treated mercifully: some were freed for ransom, others for teaching Muslims to read and write.

Badr is a lesson that victory lies not in numbers but in steadfastness and sincerity; and that after it one must not fall into arrogance.

The next year the Meccans came to avenge Badr. At first the Muslims had the upper hand, but the archers, leaving their positions for the spoils against the order, exposed the rear — and victory slipped away.

In the battle the Prophet ﷺ himself was wounded, and his uncle Hamza was killed. The Qur'an examines this lesson openly: the defeat came from within, through disobedience and craving for spoils (in meaning, 3:152).

Uhud teaches that even a sincere community fails when it breaks discipline; and that after a fall Allah calls not to despair but to steadfastness and setting things right.

Eight years after the expulsion, the Prophet ﷺ entered Mecca with a great army — yet almost without a fight. He cleansed the Kaaba of idols, declaring: «Truth has come and falsehood has vanished» (in meaning, 17:81).

Instead of vengeance there was pardon: to those who had persecuted and fought for years, the Prophet ﷺ said: «Go — you are free». That day became a model of the victor's mercy.

The Conquest of Mecca opened the way to the swift spread of Islam across Arabia. What mattered was not the triumph of force but the victory of forgiveness over revenge.

A coalition of tribes gathered against Medina. On the advice of Salman the Persian, the Muslims dug a trench where the city lay open — a tactic unfamiliar to the Arabs that baffled the attackers.

The siege lasted weeks in cold and fear; the Qur'an describes this time of trial in surah «Al-Ahzab» (in meaning, 33:9–11), recalling Allah's help with a wind and unseen soldiers.

The enemy withdrew, unable to cross the trench. Khandaq was a turning point: after it the initiative passed to the Muslims, and Medina remained safe.

When the Prophet ﷺ set out for umrah, the Meccans barred him. A ten-year truce was concluded on terms that appeared unfavourable — yet the Prophet ﷺ accepted peace for a greater good.

The Qur'an called this treaty a «clear victory» (in meaning, 48:1). And indeed: the truce opened the borders, people began freely to learn about Islam, and within two years the Muslims multiplied many times over.

Hudaybiyya is a lesson that peace and patience are at times stronger than battle, and that not everything which looks like a defeat truly is one.

At Mount Arafat, before an immense crowd, the Prophet ﷺ proclaimed the foundations: the inviolability of life and property, the abolition of tribal vengeance and usury, the rights of women, the return of trusts.

He said that an Arab is not above a non-Arab, nor a white above a black — «except by God-consciousness»; all people are from Adam, and Adam is from dust. This is a concise manifesto of equality.

At the end the Prophet ﷺ enjoined holding fast to the Qur'an and the Sunnah, and asked the people whether he had conveyed the message. By tradition, the verse then descended: «This day I have perfected for you your religion» (in meaning, 5:3).