Qurʾān Ṣaḥīḥ Ḥadīth

1. The meaning and purpose of Islam

Islam (الإسلام) means willing submission and surrender to Allah alone, with peace that follows from it. A Muslim is one who submits to Allah, worships Him alone, and follows His final Messenger, Muḥammad ﷺ. The purpose of our creation is stated directly in the Qurʾān:

Worship (ʿibādah) here is broad: prayer and fasting, but also honesty, kindness, gratitude, and living daily life for Allah's sake.

2. Islām, Īmān and Iḥsān — the ḥadīth of Jibrīl

The angel Jibrīl came to the Prophet ﷺ in the form of a man and asked him about the religion. This famous authentic ḥadīth gives the whole structure of this website:

3. Sincerity and following the Sunnah

Two conditions make any act of worship acceptable: it must be done sincerely for Allah alone, and it must be done the way the Prophet ﷺ taught.

4. Tawḥīd and avoiding shirk

Tawḥīd is to single out Allah alone: as the only Creator and Sustainer, as the only One worshipped, and as the One with the most beautiful names and perfect attributes. Shirk — directing worship (duʿāʾ, sacrifice, ultimate reliance, prostration) to other than Allah — is the one sin the Qurʾān warns will not be forgiven if a person dies upon it without repentance (Sūrat an-Nisāʾ 4:48). Major forms to avoid include praying or making duʿāʾ to other than Allah, believing created beings independently control benefit and harm, and superstitious amulets believed to protect by themselves.

5. Repentance (tawbah) — the door is always open

Conditions of sincere repentance explained by scholars (e.g., Imam an-Nawawī, Riyāḍ aṣ-Ṣāliḥīn, chapter on tawbah): stop the sin, regret it, resolve not to return, and — if it involved another person's rights — restore them. See the duʿāʾ section for istighfār supplications.

Common mistakes

• Treating Islam as culture or inherited habit rather than conscious submission with knowledge.
• Worship without learning — or learning without acting.
• Despairing of Allah's mercy after sin, or delaying repentance.
• Harshness towards others while neglecting one's own heart.

The testimony of faith is the first pillar of Islam and the door by which a person enters it.

What it means

لَا إِلَٰهَ إِلَّا اللَّهُ (Lā ilāha illa-llāh) negates and affirms: it denies that anything else deserves worship, and affirms worship for Allah alone. مُحَمَّدٌ رَسُولُ اللَّهِ (Muḥammadun rasūlu-llāh) means believing what he ﷺ told, obeying what he commanded, avoiding what he forbade, and worshipping Allah only as he taught.

Conditions of the Shahādah

Scholarly explanation Scholars of creed (e.g., Ḥāfiẓ al-Ḥakamī, Maʿārij al-Qabūl; Ibn Rajab) summarize from the Qurʾān and Sunnah seven conditions:

How to become Muslim

Say the Shahādah with understanding and sincerity — that is enough to enter Islam. Witnesses are not a condition for its validity before Allah, though declaring it helps the new Muslim join the community. A ghusl (full bath) is recommended. Then learn ṭahārah and ṣalāh — follow the New Muslim Path.

Common mistakes

• Reciting the Arabic without ever learning its meaning.
• Thinking the Shahādah is a one-time formula rather than a commitment lived daily.
• Delaying learning wuḍūʾ and ṣalāh after embracing Islam.

Īmān (faith) is belief in the heart, statement on the tongue, and action of the limbs. Its six pillars are named together in the ḥadīth of Jibrīl (Ṣaḥīḥ Muslim 8) and in the Qurʾān (2:285, 54:49).

1. Belief in Allah — He alone is the Creator, Sustainer and true God; He alone deserves worship; His names and attributes are perfect, as He described Himself, without distortion or comparison to creation. Recite and reflect on Āyat al-Kursī (2:255) and Sūrat al-Ikhlāṣ.
2. Belief in His angels — noble creatures of light who never disobey Allah (Qurʾān 66:6): Jibrīl brings revelation; Mīkāʾīl, Isrāfīl, the recording angels and others carry out Allah's commands.
3. Belief in His revealed books — the Ṣuḥuf of Ibrāhīm, the Tawrāh, the Zabūr, the Injīl, and the Qurʾān — Allah's final, protected revelation (Qurʾān 15:9) which judges over what came before it.
4. Belief in His prophets and messengers — from Ādam through Nūḥ, Ibrāhīm, Mūsā and ʿĪsā (peace be upon them all) to Muḥammad ﷺ, the final Messenger (Qurʾān 33:40). We make no distinction in believing in them (Qurʾān 2:285).
5. Belief in the Last Day — resurrection, the reckoning, the scales, the bridge, and the eternal abodes of Paradise and Hellfire. This belief shapes honest, accountable daily living.
6. Belief in al-Qadar (divine decree) — Allah's complete knowledge, His writing of all things, His will, and His creation of everything. We strive and take means, while trusting His decree — the believer is patient in hardship and grateful in ease (Ṣaḥīḥ Muslim 2999).

Practical checklist

• Memorize the six pillars in order.
• Learn Āyat al-Kursī and Sūrat al-Ikhlāṣ with meaning — they summarize belief in Allah.
• When hardship strikes, say: قَدَرُ اللَّهِ وَمَا شَاءَ فَعَلَ "Qadaru-llāhi wa mā shāʾa faʿal" — "It is the decree of Allah, and what He wills He does" (Ṣaḥīḥ Muslim 2664).

Common mistakes

• Using divine decree as an excuse to abandon effort or repentance.
• Belief in fortune-tellers or horoscopes — this contradicts belief in the unseen and decree (Ṣaḥīḥ Muslim 2230).

Each pillar has its own lesson. Begin with the Shahādah, then purification and ṣalāh — the first practical duties of every Muslim.

Purity (ṭahārah) is half of faith (Ṣaḥīḥ Muslim 223). It covers the body, clothing and place of prayer. Any pure water (rain, tap, well, river) is valid for wuḍūʾ and ghusl; water changed by impurity is not.

Toilet manners & istinjāʾ

• Enter with the left foot saying the duʿāʾ; leave with the right saying غُفْرَانَكَ (Ghufrānak — ‘I seek Your forgiveness’) — see the purification duʿāʾ cards.
• Do not face the qiblah nor turn the back to it in open areas (Ṣaḥīḥ al-Bukhārī 394).
• Clean with water and/or an odd number of wipes; use the left hand (Ṣaḥīḥ Muslim 262; al-Bukhārī 161).
• Guard against urine splashes — neglect of this is a cause of punishment in the grave (Ṣaḥīḥ al-Bukhārī 218; Muslim 292).

Wuḍūʾ — step by step · অজুর ধাপসমূহ

Based on the description of the Prophet's ﷺ wuḍūʾ narrated by ʿUthmān and ʿAbdullāh ibn Zayd (رضي الله عنهما).

1. Intention (niyyah) — intend in the heart to purify yourself for Allah. No spoken formula is reported. মনে মনে নিয়ত করুন; মুখে বলা সুন্নাহ নয়।
   Ṣaḥīḥ al-Bukhārī 1
2. Say Bismillāh — بِسْمِ اللهِ. "বিসমিল্লাহ" বলুন।
   Sunan Abī Dāwūd 101 — graded ḥasan (al-Albānī); Fiqh note majority: recommended; some Ḥanbalīs: required.
3. Wash both hands to the wrists — three times. দুই হাত কব্জি পর্যন্ত তিনবার ধুয়ে নিন।
   Ṣaḥīḥ al-Bukhārī 159–160; Muslim 226
4. Rinse the mouth — three times, thoroughly. তিনবার ভালোভাবে কুলি করুন।
   Ṣaḥīḥ al-Bukhārī 164; Muslim 235
5. Rinse the nose — sniff water in with the right hand, blow out with the left — three times. ডান হাতে পানি নিয়ে নাকে টানুন, বাম হাতে ঝাড়ুন — তিনবার।
   Ṣaḥīḥ al-Bukhārī 162; Muslim 235
6. Wash the face — hairline to chin, ear to ear — three times. পুরো মুখমণ্ডল তিনবার ধুয়ে নিন।
   Ṣaḥīḥ al-Bukhārī 159; Muslim 226
7. Wash the arms including the elbows — right then left, three times each. প্রথমে ডান, পরে বাম হাত কনুইসহ তিনবার।
   Ṣaḥīḥ al-Bukhārī 159; Muslim 226
8. Wipe the head once — wet hands from the front to the back and return; then wipe the ears with the same hands: index fingers inside, thumbs outside. ভেজা হাতে সামনে থেকে পেছনে ও ফিরে একবার মাথা মাসাহ করুন; একই পানিতে কান মাসাহ করুন।
   Ṣaḥīḥ al-Bukhārī 185; Muslim 235; Sunan Abī Dāwūd 134 · Fiqh note Ḥanafī: wiping a quarter of the head suffices; full wipe is the Sunnah method all agree is best.
9. Wash the feet including the ankles — right then left, three times each. ডান পা, পরে বাম পা টাখনুসহ তিনবার ধুয়ে নিন; গোড়ালি যেন শুকনো না থাকে।
   Ṣaḥīḥ al-Bukhārī 159; Muslim 226 — "Woe to the heels from the Fire" (al-Bukhārī 165; Muslim 241)
10. Say the duʿāʾ after wuḍūʾ:

    أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

    Transliteration
    Ashhadu an lā ilāha illa-llāhu waḥdahu lā sharīka lah, wa ashhadu anna Muḥammadan ʿabduhu wa rasūluh.

    English
    "I bear witness that none has the right to be worshipped but Allah alone without partner, and I bear witness that Muḥammad is His servant and Messenger." — the eight gates of Paradise are opened for the one who says it after completing wuḍūʾ.

    বাংলা উচ্চারণ
    আশহাদু আল লা-ইলা-হা ইল্লাল্লা-হু ওয়াহদাহু লা-শারীকা লাহু, ওয়া আশহাদু আন্না মুহাম্মাদান ‘আবদুহু ওয়া রাসূলুহু।

    বাংলা অর্থ
    "আমি সাক্ষ্য দিচ্ছি, একমাত্র আল্লাহ ছাড়া কোনো সত্য উপাস্য নেই, তাঁর কোনো শরীক নেই; আরও সাক্ষ্য দিচ্ছি, মুহাম্মাদ ﷺ তাঁর বান্দা ও রাসূল।" — যে ব্যক্তি পূর্ণরূপে অজু করে এটি বলে, তার জন্য জান্নাতের আটটি দরজা খুলে দেওয়া হয়।

    Ṣaḥīḥ Muslim 234 — sunnah.com/muslim:234 (opens online)

What invalidates wuḍūʾ · যা অজু ভঙ্গ করে

• Anything exiting the front or back passage — urine, stool, wind (al-Bukhārī 135; Muslim 225).
• Deep sleep in which awareness is lost (Sunan Abī Dāwūd 203 — ḥasan).
• Loss of consciousness or intellect.
• Touching the private parts directly, per the ḥadīth of Busrah (Abū Dāwūd 181 — ṣaḥīḥ per al-Albānī). Fiqh difference Ḥanafīs do not consider this an invalidator; Shāfiʿīs do; renewing wuḍūʾ is safest.
• Eating camel meat (Ṣaḥīḥ Muslim 360) — per the Ḥanbalī school; others consider it recommended.

Not invalidators: normal doubt after certainty (remain on your wuḍūʾ until certain — Muslim 362), touching one's spouse without discharge (per the majority based on the Prophet ﷺ kissing before prayer — Abū Dāwūd 179, graded ṣaḥīḥ; the Shāfiʿī school differs), or eating food touched by fire (later ruling — Abū Dāwūd 192).

Common mistakes in wuḍūʾ

• Leaving heels, elbows or nail-edges dry.
• Wasting water — the Prophet ﷺ used about one mudd (≈ 0.6–0.75 L) (al-Bukhārī 201; Muslim 325).
• Loud spoken "intention" — not from the Sunnah.
• Obsessive repetition from doubt (waswasah) — act on certainty.

Wiping over footwear (khuffayn)

After putting on khuffs/socks in a state of wuḍūʾ, one may wipe over them instead of washing the feet: a resident for one day and night, a traveller three days and nights (Ṣaḥīḥ Muslim 276). Wipe the top, not the sole (Abū Dāwūd 162 — graded ṣaḥīḥ/ḥasan).

Ghusl (full bath) · গোসল

Obligatory after: sexual discharge or relations, and at the end of menstruation and post-natal bleeding (Qurʾān 5:6; 2:222).

1. Intend purification; say بِسْمِ اللَّهِ (Bismillāh — ‘In the name of Allah’); wash the hands.
2. Wash the private parts with the left hand.
3. Perform a complete wuḍūʾ.
4. Pour water over the head three times, working it to the roots of the hair.
5. Pour water over the whole body, starting with the right side, leaving no part dry.

From ʿĀʾishah and Maymūnah (رضي الله عنهما): Ṣaḥīḥ al-Bukhārī 248, 249, 265–266; Muslim 316–317.

Tayammum (dry ablution)

When water is unavailable or harmful to use: strike clean earth once with both palms, wipe the face, then wipe the hands (Qurʾān 4:43; 5:6; ḥadīth of ʿAmmār — al-Bukhārī 338; Muslim 368). It substitutes for both wuḍūʾ and ghusl until water is found.

Menstruation & post-natal bleeding — an introduction

During menses (ḥayḍ) and post-natal bleeding (nifās), a woman does not pray or fast; missed fasts are made up, missed prayers are not (Ṣaḥīḥ Muslim 335 — ʿĀʾishah رضي الله عنها). She remains in every other sense a full participant in worship: dhikr, duʿāʾ and learning. After bleeding ends, ghusl restores purity. Rulings on irregular bleeding (istiḥāḍah) differ by situation — Consult a scholar or a knowledgeable woman for specific cases.

• Purity from minor/major impurity (wuḍūʾ / ghusl), and clean body, clothes and place.
• Covering the ʿawrah — for men navel to knees (and the shoulders should not be left bare in prayer — al-Bukhārī 359); for women all except face and hands per the majority; a khimār (head-cover) is required (Abū Dāwūd 641 — graded ṣaḥīḥ).
• Facing the qiblah (Qurʾān 2:144; al-Bukhārī 6251).
• The time of the prayer has entered.
• Intention in the heart for the specific prayer.

Al-Fātiḥah in every rakʿah: al-Bukhārī 756. The Prophetﷺ sometimes added further verses in the later rakʿahs of Ẓuhr (Muslim 452). Recitation is aloud in Fajr and in the first two rakʿahs of Maghrib and ʿIshāʾ, and silent otherwise (al-Bukhārī 759–762).

• Memorise: al-Fātiḥah, a short sūrah, the tasbīḥ of rukūʿ and sujūd, the tashahhud and the ṣalāt on the Prophetﷺ.
• Go slowly — stillness (ṭumaʾnīnah) in every position is obligatory.
• To correct your al-Fātiḥah, use the Qurʾān learning page and a teacher.

1. Wuḍūʾ valid · clothing, body and place clean · ʿawrah covered
2. Time entered · facing the qiblah · intention in the heart
3. Takbīrat al-iḥrām with hands raised
4. Opening supplication · taʿawwudh · basmalah
5. Al-Fātiḥah · then another passage in the first two rakʿahs
6. Rukūʿ — still, back level, tasbīḥ three times
7. Rise fully upright and pause
8. Sujūd on seven bones — still, tasbīḥ three times
9. Sit between the two prostrations and ask forgiveness
10. Second sujūd · then stand for the next rakʿah
11. Tashahhud · Ṣalāt Ibrāhīmiyya in the final sitting · the four refuges
12. Taslīm to the right and to the left
13. Then the post-prayer adhkār (step 25 below)

Where the scholars differ, and both positions are defensible

• Raising the hands to the shoulders or the ears — both are authentically reported from the Prophet ﷺ. Either is Sunnah.
• Placing the hands on the chest or below the navel — the report for the chest is the stronger, but the other position is held by recognised imāms and is not to be called invalid.
• Saying بِسْمِ اللَّهِ (Bismillāh) aloud or silently before al-Fātiḥah — reciting it silently is the stronger reported practice; reciting aloud is held by others.
• Saying آمِينَ (āmīn — ‘O Allah, respond’) aloud — established in the audible prayers.
• Going down on the knees or the hands first in sujūd — both are reported and both are practised by the schools; scholars have long differed and neither invalidates the prayer.
• Sitting posture in the final tashahhud (tawarruk) — established in prayers with two sittings.

Download the full books

The complete "Treasury of Supplication" collections — Arabic text with transliteration and translation, verified against the standard text of the Qurʾān (77 pages each):

Verified Qurʾānic duʿāʾ cards

The complete collection of the book — all 71 Qurʾānic supplications, in Qurʾān order, each with its sūrah and āyah reference, Arabic re-verified against the Tanzil-standard text, with transliteration and meaning in both languages.

The complete Qurʾān — all 114 sūrahs and 6,236 āyāt — stored inside this file and readable with no internet at all: Arabic (Uthmānī), English transliteration, and English and Bangla translation.

Etiquette of reading

• Be in wuḍūʾ when touching the muṣḥaf (recommended by the majority); recite with a clean mouth and attentive heart.
• Begin recitation with the taʿawwudh: أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ (Qurʾān 16:98), and with Bismillāh at a sūrah's start (except Sūrah 9).
• Recite slowly and beautifully — tartīl (Qurʾān 73:4); "Beautify the Qurʾān with your voices" (Abū Dāwūd 1468 — ṣaḥīḥ).
• Reflect on the meaning; a little with understanding is better than much without.

Virtues

Essential passages · প্রয়োজনীয় সূরা ও আয়াত

The complete Qurʾān is available offline in this file — open the reader. The passages below are the essential memorization set, kept here with their evidences. Arabic verified against the Tanzil standard text. English: Ṣaḥīḥ International. Bangla: editorial rendering for learning; check a published Bangla translation for study.

Basic tajwīd starting points

• Learn the Arabic letters and their exit points (makhārij) with a teacher — pairs like ث/س, ح/هـ, ض/د must be distinguished.
• Long vowels (madd) are held ~2 counts; stretched madd longer.
• Ghunnah (nasal sound) in نّ and مّ; qalqalah (echo) in ق ط ب ج د when silent.
• Rules are learned by listening and repeating — use a qualified teacher or a verified recitation.

Ramaḍān essentials

• Intention before dawn for each obligatory fast (Sunan an-Nasāʾī 2334; Abū Dāwūd 2454 — the ḥadīth "no fast for one who did not intend at night" applies to obligatory fasts).
• Suḥūr — a blessed pre-dawn meal, even a sip: "Take suḥūr, for in suḥūr there is blessing" (al-Bukhārī 1923; Muslim 1095).
• Fast from true dawn to sunset: no food, drink, or marital relations (Qurʾān 2:187).
• Iftār promptly at sunset — dates and water are Sunnah; the ifṭār duʿāʾ is given below (al-Bukhārī 1957; Abū Dāwūd 2356).
• Guard the tongue: "Whoever does not give up false speech and acting upon it, Allah has no need of his giving up food and drink" (al-Bukhārī 1903).

The ifṭār duʿāʾ

What breaks the fast — and what does not

Who is excused

The traveller and the sick may break the fast and make up the days later (Qurʾān 2:184–185). Those permanently unable (chronic illness, advanced age) feed a poor person per day (fidyah). Pregnant and breastfeeding women who fear harm may break the fast — Fiqh difference schools differ whether they make up the days, pay fidyah, or both; consult a scholar for your situation. Women during menses/nifās must not fast and make up the days (Muslim 335).

Voluntary fasting

• Mondays & Thursdays (at-Tirmidhī 747 — ḥasan; Muslim 1162 for Monday).
• Three "white days" — 13th, 14th, 15th of each lunar month (al-Bukhārī 1979; at-Tirmidhī 761 — ṣaḥīḥ).
• Six days of Shawwāl after Ramaḍān — like fasting the whole year (Muslim 1164).
• Day of ʿArafah (non-pilgrims) — expiates two years (Muslim 1162); ʿĀshūrāʾ (10 Muḥarram, with the 9th) — expiates a year (Muslim 1162; 1134).
• Prohibited: the two ʿĪd days (al-Bukhārī 1991; Muslim 827) and singling out Friday alone (al-Bukhārī 1985).

Laylat al-Qadr & iʿtikāf

Seek Laylat al-Qadr in the odd nights of the last ten nights of Ramaḍān (al-Bukhārī 2017); its worship is better than a thousand months (Qurʾān 97:3). The Prophet ﷺ practised iʿtikāf (retreat in the mosque) in the last ten days (al-Bukhārī 2026). The duʿāʾ for that night is in the duʿāʾ section.

Zakāt al-Fiṭr

A ṣāʿ (~2.5–3 kg) of staple food per person, given before the ʿĪd prayer, purifying the fasting person and feeding the poor (al-Bukhārī 1503; Abū Dāwūd 1609).

Common Ramaḍān mistakes

• Fasting without praying the daily ṣalāh.
• Overeating at iftār and wasting the nights.
• Abandoning the fast for minor discomfort.
• Believing anything that enters the mouth accidentally (dust, rinse water residue) breaks the fast.

Zakāh is the third pillar: an obligatory annual charity on qualifying wealth, purifying both wealth and soul (Qurʾān 9:103). It is mentioned alongside ṣalāh dozens of times in the Qurʾān (e.g., 2:43).

Who pays, and on what

• A Muslim who owns wealth at or above the niṣāb threshold for one full lunar year.
• Zakātable wealth includes: gold and silver (and money), trade goods, livestock, and agricultural produce (each with its own rules).
• The rate on money, gold, silver and trade goods is 2.5% (one-fortieth).
• Niṣāb: 85 g of gold or 595 g of silver in value. Important The money value of niṣāb changes with market prices — it is not a fixed taka/dollar amount. Check current gold/silver prices or ask a qualified local authority when calculating.

Who receives

The eight categories are fixed by the Qurʾān (Sūrat at-Tawbah 9:60): the poor, the needy, zakāh administrators, those whose hearts are to be reconciled, freeing captives, those in debt, in the cause of Allah, and the stranded traveller.

Zakāh, ṣadaqah and waqf

Give from lawful earnings only — "Allah is pure and accepts only what is pure" (Ṣaḥīḥ Muslim 1015). Give with dignity and, when possible, discreetly: charity given secretly is praised (Qurʾān 2:271; al-Bukhārī 1423 — the seven shaded on the Day of Judgment include one who gives so secretly that his left hand does not know what his right hand spent).

Virtual Zakāh Calculatorভার্চুয়াল যাকাত ক্যালকুলেটর

1. Before you set out

• Sincere intention for Allah alone; wealth from lawful earnings.
• Settle debts, return trusts, seek pardon from those you have wronged, write a will.
• Learn the rites in advance — this page, and the books on the Book Library page.
• Say the travel duʿāʾ when departing — travel duʿāʾ card.

2. Iḥrām — entering the sacred state

1. At the mīqāt. The Prophet ﷺ fixed the mīqāts: Dhul-Ḥulayfah (Madīnah), al-Juḥfah (Shām/Egypt), Qarn al-Manāzil (Najd), Yalamlam (Yemen), Dhāt ʿIrq (Iraq) — “they are for their people and for anyone who passes them intending ḥajj or ʿumrah” (al-Bukhārī 1524, 1526). Those already inside enter iḥrām from where they are; for ʿumrah a Makkan goes out to al-Ḥill (e.g. at-Tanʿīm).
2. Preparation. Ghusl, perfume on the body (not the garments) before iḥrām (al-Bukhārī 1539), trimming nails/hair beforehand. Men: two unstitched white cloths, head uncovered. Women: ordinary modest clothing — no face-veil or gloves in iḥrām, though she covers her face with a loose cloth when men pass (al-Bukhārī 1838; Abū Dāwūd 1833).
3. Intention in the heart for ʿumrah or ḥajj, then begin the Talbiyah. Nothing is spoken as a “niyyah formula” beyond stating the rite intended.
   Talbiyah — repeat often, aloud

   لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ، إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ، لَا شَرِيكَ لَكَ

   Labbayka-llāhumma labbayk, labbayka lā sharīka laka labbayk, inna-l-ḥamda wa-n-niʿmata laka wa-l-mulk, lā sharīka lak.

   “Here I am at Your service, O Allah, here I am. Here I am; You have no partner; here I am. Indeed all praise and blessing belong to You, and the dominion; You have no partner.”

   Ṣaḥīḥ al-Bukhārī 1549; Muslim 1184 · full card
4. Choose your type: Tamattuʿ (ʿumrah first, exit iḥrām, then ḥajj on 8 Dhul-Ḥijjah — with a hady; this is what the Prophet ﷺ ordered his companions to do, al-Bukhārī 1568), Qirān (ʿumrah and ḥajj together, with a hady) or Ifrād (ḥajj only, no hady).
5. If you fear being prevented (illness, visa, health) — make the conditional stipulation:
   Ishtirāṭ — said once at iḥrām

   اللَّهُمَّ مَحِلِّي حَيْثُ حَبَسْتَنِي

   Allāhumma maḥillī ḥaythu ḥabastanī — “O Allah, my place of exiting iḥrām is wherever You prevent me.”

   Ṣaḥīḥ al-Bukhārī 5089; Muslim 1207 · full card
6. Prohibitions of iḥrām: cutting hair or nails, perfume, hunting, marriage contract, marital relations; men additionally: stitched garments and covering the head. Washing, bathing and changing the iḥrām cloths are permitted.

3. ʿUmrah — four steps

1. Iḥrām and Talbiyah from the mīqāt (above), continuing until you begin ṭawāf.
2. Ṭawāf — seven circuits of the Kaʿbah anticlockwise, starting and ending at the Black Stone, with the Kaʿbah on your left. Be in wuḍūʾ. Begin each circuit facing the Black Stone, and between the Yemeni corner and the Black Stone say the verse below; elsewhere supplicate freely — no fixed duʿāʾ per circuit is transmitted.
   At the Black Stone — each circuit

   بِسْمِ اللهِ، اللهُ أَكْبَرُ

   Bismi-llāh, Allāhu akbar — “In the name of Allah; Allah is the Greatest.” al-Bukhārī 1613 · card
   Between the Yemeni corner and the Black Stone

   رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْءَاخِرَةِ حَسَنَةً وَقِنَا عَذَابَ ٱلنَّارِ

   Rabbanā ātinā fi-d-dunyā ḥasanah, wa fi-l-ākhirati ḥasanah, wa qinā ʿadhāba-n-nār.

   “Our Lord, give us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.”

   Qurʾān 2:201; Abū Dāwūd 1892 — ḥasan · card
   Men do iḍṭibāʿ (right shoulder uncovered) throughout and raml (brisk steps) in the first three circuits of the arrival ṭawāf only. Then two rakʿahs at the Station of Ibrāhīm, approaching it with the verse وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبْرَٰهِـۧمَ مُصَلًّى (2:125 — card), and drink Zamzam.
3. Saʿy — seven trips between aṣ-Ṣafā and al-Marwah (Ṣafā→Marwah is one, Marwah→Ṣafā is two, ending at Marwah). On each hill face the qiblah, raise the hands and say the following three times, supplicating in between:
   On Ṣafā and on Marwah — three times each

   لَا إِلَٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، لَا إِلَٰهَ إِلَّا اللهُ وَحْدَهُ، أَنْجَزَ وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الْأَحْزَابَ وَحْدَهُ

   Lā ilāha illa-llāhu waḥdahu lā sharīka lah, lahu-l-mulku wa lahu-l-ḥamdu wa huwa ʿalā kulli shayʾin qadīr. Lā ilāha illa-llāhu waḥdah, anjaza waʿdah, wa naṣara ʿabdah, wa hazama-l-aḥzāba waḥdah.

   “None has the right to be worshipped but Allah alone, without partner; His is the dominion and His is the praise, and He is able over all things. None has the right to be worshipped but Allah alone; He fulfilled His promise, gave victory to His servant, and defeated the confederates alone.”

   Ṣaḥīḥ Muslim 1218 · full card
   Men jog between the two green markers; women walk normally.
4. Shaving or shortening — men shave (better) or shorten all round; women cut a fingertip’s length from the end of the hair (Abū Dāwūd 1985). With this the ʿumrah is complete and iḥrām ends.

4. Ḥajj — day by day

5. Visiting Madīnah

Travelling to the Prophet’s Mosque is a Sunnah in its own right — not part of ḥajj, and not conditional upon it. Pray there, and send salām upon the Prophet ﷺ and upon Abū Bakr and ʿUmar (رضي الله عنهما). Visiting the martyrs of Uḥud and al-Baqīʿ, and praying in Masjid Qubāʾ (al-Bukhārī 1194), are also Sunnah.

6. Common mistakes

• Passing the mīqāt without iḥrām, or delaying the intention until Jeddah.
• Believing a spoken “niyyah formula” is required, or reciting a special printed duʿāʾ for each circuit — no fixed duʿāʾ per circuit is transmitted.
• Fighting the crowd to kiss the Black Stone and harming others; pointing with both hands or kissing the hand after pointing.
• Wiping the Kaʿbah’s covering, the Yemeni corner other than by touching, the Maqām, or the mosque walls for blessing.
• Praying two rakʿahs after saʿy, or making raml/iḍṭibāʿ in every ṭawāf.
• Standing outside ʿArafah’s boundary, or leaving ʿArafah before sunset.
• Washing the pebbles, throwing large stones or footwear, or believing one is “stoning a devil” — it is remembrance of Allah, not attacking a being.
• Neglecting the prayers in congregation and prayer times while busy with the rites.
• Believing ḥajj is invalid without visiting Madīnah — it is a separate, virtuous Sunnah.

Free, freely-distributed books published by the Presidency of Religious Affairs at the Grand Mosque and the Prophet’s Mosque (Saudi Arabia) through its “Alharamain’s Message” portal — 27 English and 31 Bangla titles. Each opens on the Presidency’s own servers: PDF downloads the book directly, Details opens its catalogue page.

Rights of parents · পিতামাতার হক

Core character in brief

Everyday etiquettes

• Salām: spread the greeting “السَّلَامُ عَلَيْكُمْ (as-salāmu ʿalaykum — ‘Peace be upon you’)” — it spreads love (Muslim 54); reply with its like or better (Qurʾān 4:86).
• Sneezing: say “الْحَمْدُ لِلَّهِ (al-ḥamdu lillāh — ‘All praise is for Allah’)”; the hearer replies “يَرْحَمُكَ اللَّهُ (yarḥamuka-llāh — ‘May Allah have mercy on you’)”; respond “يَهْدِيكُمُ اللَّهُ وَيُصْلِحُ بَالَكُمْ (yahdīkumu-llāhu wa yuṣliḥu bālakum — ‘May Allah guide you and set your affairs right’)” (al-Bukhārī 6224). Suppress yawning as much as possible (al-Bukhārī 6226).
• Visiting the sick and offering condolence are rights of the Muslim (al-Bukhārī 1240; Muslim 2162).
• Seek permission before entering — three times, then withdraw (Qurʾān 24:27; al-Bukhārī 6245).
• Manners of disagreement: speak with knowledge and gentleness (Qurʾān 16:125); no mocking or offensive nicknames (Qurʾān 49:11).
• Online & social media: the same tongue-rules apply to the keyboard — verify news before sharing (Qurʾān 49:6); "It is enough falsehood for a person to relate everything he hears" (Muslim, Introduction 5); never expose others' private faults — "Whoever conceals (the fault of) a Muslim, Allah will conceal him in this world and the Hereafter" (Muslim 2699).

A beginner's orientation. The default in food and worldly dealings is permissibility; only what Allah and His Messenger ﷺ prohibited is forbidden.

Food & drink

• Prohibited: carrion, blood, pork, and animals slaughtered for other than Allah (Qurʾān 2:173; 5:3); predators with fangs and birds with talons (Muslim 1934); intoxicants of every kind — "Every intoxicant is khamr and every khamr is ḥarām" (Muslim 2003).
• Required: proper slaughter with Allah's name for permitted land animals (Qurʾān 6:121); seafood is ḥalāl for the majority (Qurʾān 5:96; Abū Dāwūd 83 — "its water is purifying and its dead are lawful" — ṣaḥīḥ).
• Eat of the pure things and be grateful (Qurʾān 2:172).

Money & work

• Ribā (interest/usury) is severely prohibited — Allah declares war on those who persist (Qurʾān 2:275–279); both payer and taker are cursed (Muslim 1598). Consult a scholar for unavoidable banking situations.
• Gambling and games of chance are prohibited alongside intoxicants (Qurʾān 5:90–91), including lotteries and betting.
• Fraud & deception: "Whoever cheats us is not one of us" (Muslim 102). Honest merchants are with the prophets and the truthful (at-Tirmidhī 1209 — ḥasan).
• Bribery: the Prophet ﷺ cursed the giver and taker of bribes (Abū Dāwūd 3580; at-Tirmidhī 1337 — ṣaḥīḥ).
• Theft & public property: taking wrongfully from public wealth (ghulūl) is condemned (Qurʾān 3:161); rights of employees — pay the worker "before his sweat dries" (Ibn Mājah 2443 — graded ṣaḥīḥ by al-Albānī); employees owe honest work in return.
• Contracts & promises: "O you who believe, fulfil your contracts" (Qurʾān 5:1).

Modesty & interaction

• Lower the gaze and guard chastity — commanded to both men and women (Qurʾān 24:30–31).
• Dress modestly: covering the ʿawrah, loose and dignified clothing; men are additionally forbidden silk and gold (al-Bukhārī 5831; Muslim 2089 — jurists note narrow exceptions, e.g. silk for medical need).
• Interaction between men and women: respectful, purposeful, avoiding seclusion (khalwah) with a non-maḥram (al-Bukhārī 5233; Muslim 1341).

Technology

• The same rulings follow you online: guard the eyes and the tongue; avoid pornography and content that corrupts the heart — repent immediately if you slip, and use practical safeguards (filters, accountability).
• Time is an amānah (trust): "Two blessings many people waste — health and free time" (al-Bukhārī 6412).

Birth of a child

• Thank Allah; the newborn may be given taḥnīk (softened date) and blessed, as the Prophet ﷺ did (al-Bukhārī 5467; Muslim 2146).
• Naming: choose a good name; the most beloved names to Allah are ʿAbdullāh and ʿAbd ar-Raḥmān (Muslim 2132). Naming may be on the day of birth (Muslim 2315) or the seventh day.
• ʿAqīqah on the seventh day: two sheep for a boy, one for a girl, and shaving the head (Abū Dāwūd 2838; at-Tirmidhī 1522 — graded ṣaḥīḥ/ḥasan by al-Albānī).

Marriage

• Marriage is the Prophet's ﷺ Sunnah: "Whoever is able, let him marry — it lowers the gaze and guards chastity" (al-Bukhārī 5065; Muslim 1400).
• Its essentials: consent of both parties (al-Bukhārī 5136), the woman's walī (guardian) per the majority (Abū Dāwūd 2085 — ṣaḥīḥ), two witnesses, and the mahr (dower) (Qurʾān 4:4). Fiqh difference the Ḥanafī school allows an adult woman to contract her own marriage.
• Live together with kindness (Qurʾān 4:19; 30:21): the husband provides and protects; the wife is a partner, not a servant; mutual consultation is the Prophetic model.

Illness, death & funerals

• Illness expiates sins — even a thorn's prick (al-Bukhārī 5640; Muslim 2572). Seek treatment and use the duʿāʾs for the sick.
• Encourage the dying to say "lā ilāha illa-llāh" (Muslim 916); say "innā lillāhi wa innā ilayhi rājiʿūn" at loss (Qurʾān 2:156; Muslim 918).
• Funeral (janāzah) prayer: four takbīrs standing — after the 1st: al-Fātiḥah; 2nd: ṣalāh upon the Prophet ﷺ; 3rd: sincere duʿāʾ for the deceased — see the funeral duʿāʾ cards (Muslim 963); 4th: brief pause, then salām (an-Nasāʾī 1982).
• Burial promptly, facing the qiblah; no wailing or tearing garments (al-Bukhārī 1294); condolence comforts the family — "To Allah belongs what He took and what He gave; everything has an appointed term with Him — so be patient and seek reward" (al-Bukhārī 1284; Muslim 923).
• Visiting graves reminds of the Hereafter (Muslim 976); greet the dead with the transmitted salām (Muslim 975).

Travel, work & seeking knowledge

• Travel: shorten the prayers, use the travel duʿāʾs.
• Beginning work: seek lawful provision — "No one eats better food than what he earns by the work of his own hands" (al-Bukhārī 2072).
• Seeking knowledge: "Whoever travels a path seeking knowledge, Allah makes easy for him a path to Paradise" (Muslim 2699).
• After sin: repent immediately — see Repentance and the istighfār duʿāʾs.

Meanings

Qiyām al-Layl is any voluntary prayer during the night. Tahajjud is night prayer offered after sleeping. Both are voluntary; night prayer in Ramaḍān (tarāwīḥ) is also qiyām. There is no single compulsory formula universally called "the Tahajjud duʿāʾ" — the cards below are authentic wordings the Prophet ﷺ used; none of them is required in every prayer.

Time & the last third

Any time after ʿIshāʾ until dawn is valid; the best portion is the last third of the night. To calculate: divide the time between Maghrib (sunset) and Fajr (true dawn) into three equal parts — the final part is the last third. Example: sunset 6:00 pm, dawn 4:30 am → night = 10.5 hours → last third begins about 1:00 am.

How to pray tahajjud

1. Intend before sleeping — whoever intends to rise but sleep overcomes him, the reward is written and the sleep is a gift (an-Nasāʾī 1787 — graded ṣaḥīḥ by al-Albānī).
2. On waking: say the transmitted dhikr (al-Bukhārī 1154 — open the card); the Prophet ﷺ would wipe the sleep from his face and recite the last ten verses of Sūrah Āl ʿImrān (3:190–200) — read them with meaning (al-Bukhārī 183, 4569; Muslim 763); then use siwāk and make wuḍūʾ (al-Bukhārī 1136, 245).
3. Begin with two short rakʿahs (Muslim 768).
4. Pray two rakʿahs at a time — "the night prayer is two by two" (al-Bukhārī 990; Muslim 749).
5. Number: the Prophet ﷺ most often prayed eleven rakʿahs including Witr (al-Bukhārī 1147; Muslim 738); praying more is permitted — the matter is wide.
6. Lengthen recitation according to ability; recite what you know well. Allah loves consistent deeds even if small (al-Bukhārī 6464).
7. Make abundant duʿāʾ in sujūd and before salām (Muslim 482).
8. End the night with Witr — "Make the last of your prayer at night Witr" (al-Bukhārī 998). If you already prayed Witr earlier, do not repeat it — "there are no two Witrs in one night" (Abū Dāwūd 1439; at-Tirmidhī 470 — ḥasan); pray in twos without another Witr.
9. If you miss tahajjud due to sleep or illness: the Prophet ﷺ would pray twelve rakʿahs during the day (Muslim 746). Missing it is not sinful — it is voluntary.

A gradual beginner routine

• Week 1–2: pray 2 rakʿahs + 1 Witr just before Fajr time or before sleeping.
• Week 3–4: wake 20–30 minutes before Fajr; pray 2+2+1.
• Later: extend to 4+4+3 with longer recitation and unhurried sujūd.
• Guard it even in small form — consistency first, length later.

Common mistakes

• Thinking tahajjud is invalid without sleeping first — night prayer before sleeping is still rewarded qiyām; tahajjud after sleep is the more complete form.
• Believing a specific "tahajjud niyyah formula" or fixed sūrahs are required.
• Praying Witr twice in one night.
• Staying up so late that Fajr is missed — Fajr is obligatory; tahajjud is voluntary.
• Loud recitation that disturbs others (Abū Dāwūd 1332).

How to Pray Witr

What and when. Witr is the odd-numbered prayer that seals the night. Its time runs from after ʿIshāʾ until the beginning of Fajr — “Allah has given you an extra prayer, Witr, between the ʿIshāʾ prayer and the rise of Fajr” (Jāmiʿ at-Tirmidhī 452 — ṣaḥīḥ, al-Albānī); “pray Witr before morning comes” (Muslim 754). Whoever expects to rise later in the night should make Witr the final prayer of the night — “Make the last of your prayer at night Witr” (al-Bukhārī 998; Muslim 751). Whoever fears not waking should pray Witr before sleeping (Muslim 755).

Status. The majority of scholars count Witr as an emphasised Sunnah (sunnah muʾakkadah); the Ḥanafī school classifies it as wājib, citing hadiths such as “Witr is a duty (ḥaqq) upon every Muslim…” (Sunan Abī Dāwūd 1422 — ṣaḥīḥ, al-Albānī). Both are recognised juristic positions resting on evidence; neither invalidates the other.

The simplest method — two rakʿahs at a time, then one (recommended for beginners)

1. Pray the voluntary night prayer two rakʿahs at a time, ending each pair with the tashahhud and taslīm — “the night prayer is two by two; when one of you fears dawn, let him pray a single rakʿah to make odd what he has prayed” (al-Bukhārī 990; Muslim 749).
2. Conclude with one separate rakʿah of Witr, performed as follows.

1. Make the intention in the heart (no spoken formula is transmitted).
2. Say the opening takbīr — اللهُ أَكْبَرُ.
3. Recite Sūrat al-Fātiḥah, then another sūrah or passage — Sūrat al-Ikhlāṣ is reported for the final rakʿah of Witr (an-Nasāʾī 1699 — ṣaḥīḥ, al-Albānī).
4. Perform rukūʿ, then rise fully upright.
5. Recite Duʿāʾ al-Qunūt at its recognised position — after rising from rukūʿ or before rukūʿ; both are transmitted (see the Qunūt card below).
6. Perform the two prostrations.
7. Recite the final tashahhud and the ṣalāh upon the Prophet ﷺ, then end with the taslīm.

Permissible numbers and recognised forms

Witr may be prayed as one, three, five or another established odd number: “Witr is a duty upon every Muslim; whoever wishes may pray Witr with five, whoever wishes with three, and whoever wishes with one” (Sunan Abī Dāwūd 1422 — ṣaḥīḥ, al-Albānī). ʿĀʾishah (رضي الله عنها) reported five prayed connectedly, sitting only in the last of them (Ṣaḥīḥ Muslim 737).

For three rakʿahs, two recognised forms should be kept distinct:

• Two rakʿahs + taslīm, then one separate rakʿah — the clearest and easiest form for beginners, because it follows the explicit wording “two by two … then one to make odd” (al-Bukhārī 990; Muslim 749).
• Three connected rakʿahs with one taslīm — transmitted in the Sunnah as three prayed together sitting for tashahhud only at the end (an-Nasāʾī 1698 — ṣaḥīḥ, al-Albānī); the Ḥanafī school prays them with a middle sitting, as set out in the box below. Note carefully: the general narrations that simply permit “three” (such as Abū Dāwūd 1422) say nothing about the sitting pattern, so each pattern is cited only with its own evidence. The three-rakʿah Witr is also kept distinct from Maghrib — “do not make Witr resemble the Maghrib prayer” (al-Ḥākim, al-Mustadrak 1/304, who graded it ṣaḥīḥ on the standard of the two Ṣaḥīḥs, with adh-Dhahabī concurring; also al-Bayhaqī).

Duʿāʾ al-Qunūt

The wording the Prophet ﷺ taught al-Ḥasan ibn ʿAlī (رضي الله عنهما) — اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ… — is given in full with transliteration, translation, Bangla rendering and grading on the Qunūt card: Sunan Abī Dāwūd 1425; Jāmiʿ at-Tirmidhī 464; an-Nasāʾī 1745 — graded ṣaḥīḥ by al-Albānī. Open the “Qunūt of Witr” card.

Recognised scholars differ — each side with transmitted evidence — on whether Qunūt is said before or after rukūʿ, whether it is said every night or only sometimes, and whether the hands are raised during it. None of these details is an agreed obligatory pillar; follow your imām or either transmitted practice without dispute.

After completing Witr

Say سُبْحَانَ الْمَلِكِ الْقُدُّوسِ — Subḥāna-l-Maliki-l-Quddūs — three times, prolonging and raising the voice on the third, according to the narration (Abū Dāwūd 1430; an-Nasāʾī 1699 — ṣaḥīḥ, al-Albānī). Open the “After the Witr salām” card.

Witr is not repeated in one night. “There are no two Witrs in one night” (Sunan Abī Dāwūd 1439 — ṣaḥīḥ, al-Albānī; Jāmiʿ at-Tirmidhī 470). Whoever has prayed Witr and later wakes for Tahajjud prays additional voluntary prayers in pairs only, without a second Witr.

Authenticated night-prayer supplications

Cards: Tahajjud duʿāʾs · Witr & Qunūt — the cards sit with the Ṣalāh lesson, each labelled by its place in the prayer (opening · sujūd · before salām · Qunūt · general).

Every sūrah with its number, Arabic and English name, verse count, Makkī/Madanī classification and theme. Tap Open & read to read the full sūrah — Arabic, transliteration and translation — entirely offline inside this file.

A guided pass through the Qurʾān by its 30 Juzʾ and 114 sūrahs: what each part is about, how its themes connect, the duʿāʾ it contains, and the vocabulary that keeps returning. Each Juzʾ offers a one-minute view, a five-minute read, something to reflect on, and a deeper study.

Maktab is a self-contained Arabic learning workshop: the alphabet and its joined forms, vowels and sukūn, pronunciation and the points of articulation, roots and patterns, a graded vocabulary drawn from the words that make up most of the Qurʾān, sentence building, āyah-by-āyah analysis, review drills and progress tracking.