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ISLAMIC MODERNIZATION

Islam is the most conservative religion in the world, which does not recognize any changes that have happened to mankind since the time of the Prophet Muhammad. War, explosion, hunger, nakedness, refugees, desertion, terrorist attack… but still a religion that does not change. In the heart of Islamic civilization, in the homeland of religion, but in Central Asia and the West, the situation is completely different. In another book about the concept of wrong faith, now liberation. The main reason for modernization is the desire of Muslim countries to reduce the gap in the level of development with developed countries. The question arises: can modernization destroy the primordial system of cultural values of Muslim states, or, on the contrary, will modernization contribute to the favorable development of these countries? In order to answer this question, it is necessary to consider the actual changes taking place in the Muslim world, the consequences of such changes, and to conclude whether they are beneficial or negative in these countries. For example, let’s look at some of the countries of the Middle East.

– It is necessary to start the process of adapting the legal thinking of the Muslim countries to the reality of modern times. To begin with, let us turn to the general concept of Islamic law. The law in these countries has remained unchanged for many centuries, but despite this, in recent years, the states of the Muslim tradition have carried out significant legislative reforms, mainly due to the expansion of democratic bases in the political system and the protection of human rights. Examples of such changes: free democratic legislative elections held in Yemen, Algeria, Jordan, Morocco, Kuwait and other countries in the last few years, the implementation of massive reforms in the field of education, as well as the inclusion of relevant articles guaranteeing the general rights of citizens into the texts of the constitutions of many countries input. For example, the Constitution of Bahrain (Article 5.2) states: «The state regulates women’s responsibilities in the family, their social responsibilities, their equality with men in economic, cultural, social, and political life, without violating the rules of Sharia.» and in the constitution of the Republic of Turkey: «The Republic of Turkey is a democratic, secular and social state based on the rule of law; based on the concept of public peace, national solidarity and justice; respect for human rights…» Such provisions of the constitutions dispel some myths about the complete inviolability of Islamic law. Today, Turkey is indeed a dynamic developing country that successfully implements both Islamic and democratic norms in its daily life, and is often held as a model for all young Arab democracies seeking their own path of development and reconciliation of the democratic system and the deep-rooted norms of Islam. But on the issue of expanding democratic bases in the political systems of the Near and Middle Eastern countries, the opinions of researchers and citizens of Muslim countries differ: some believe that many principles of democracy cannot fit into the legal system of Muslim countries, others, on the contrary, believe that Islam cannot be a basis for violating rights and corresponds to many principles of democracy believes that.

– Stop limiting innovations, recognize that there are different determining forces besides Islam that maintain the stability of society and shape the normative order and nature of culture;

– Revival of the past is a sign of backwardness, advocating a complete renewal of culture based on borrowing western cultural trends and philosophical doctrines of western thought; Advocates the synthesis of Western values and traditional heritage;

– Not to oppose innovations, to maintain peace between tradition and Islam, to unite different faiths into one Truth;

– Illiteracy is a major obstacle to progress, which plays an important role in modern times. Illiteracy is the main obstacle to social, cultural, economic and political development in Arab countries. For example, in Jordan, in 5 years, a law was passed on universal nine-year education, followed by ten years of compulsory education. Thus, we see that modernization in the field of education will gradually bring positive results.

– It is an undeniable fact that the legal status of women is very limited in the Middle and Middle Eastern countries compared to Western countries and is mainly defined according to religious norms. The level of legal status of women in the Middle East varies from country to country. For example, women’s rights are more practiced in Morocco than in Iran.

– The needs of economic development also require a rethinking of a number of traditional principles of Islam for the Muslim society. Currently, the most developed countries are moving to post-industrial development, which means that they are flourishing not because of material production and manufacturing industries, but because of the service industry. In Muslim countries, on the contrary, a raw material orientation of the economy is observed, for example, in Saudi Arabia, the material production sector accounts for about 67% of GDP, in Qatar 78% of GDP. These data show that Muslim countries need to modernize their economies, because the emphasis on raw materials makes the state dependent on the sale of raw materials, which makes it very unstable. In this regard, the governments of Muslim countries should make a number of efforts to modernize the economy. Despite some successes, the vast majority of Muslim countries cannot abandon their full focus on raw materials, and as a result, economic revival is slow.

– The process of revival also affected the world view of Muslims. Western values of freedom, which are widely spread on television screens and mass media, affect the minds of young people. Nowadays, it is possible to observe a change in the attitude of some Muslims towards the institution of marriage (promise, divorce) and disobedience to parents. Such phenomena are not so widespread in the Muslim world, but it should still be remembered that in the past such behavior was completely inappropriate in Muslim countries. Communication processes in Islamic society have changed significantly

– It is necessary to get rid of this frozen fear: they believe that the process of modernization is closely related to the imposition of foreign values, the pursuit of money and pleasure, disrespecting parents, thereby harming the faith and identity of Muslims. Others believe that modernization will bring positive changes that bring their homeland closer to «material and spiritual prosperity.»

– Undoubtedly, hyperbolization is an obstacle to the process of modernization of society, but at the same time, it is impossible to maintain stability in society and its sustainable development without taking into account the specificity of one’s own culture. It should be noted that the identity of Muslims does not depend on time and external political conditions, but is based on the principles that unite all Muslims who do not lend themselves to reconstruction.

– On the one hand, Islam appeared as a collection of beliefs that have not changed for centuries, on the other hand, modern times offer us a new system of ideas that are more intellectually sound in the eyes of modern people, which correspond to new scientific theories and ideas. These two aspects are often incompatible, if Islam is understood not only as a religion, but also as a form that manifests itself in the minds of millions of people. Most Muslims live a double life: they remain loyal to the Muslim community, but they do not adhere to all the principles that such loyalty requires. Religion and everyday life come into sharp contrast with each other.

Thus, the Muslim countries of the Middle East will have to adapt their political system in such a way that it does not lose its face and identity while keeping pace with the modern world. And it is quite possible.

Modernism is one of the characteristics of modern Islam. Various branches of Islam need to be «cleansed» of various archaic elements, excessive restrictions and unnecessary prohibitions. I am in favor of the evolution of Islam through its reforms, revision of the Qur’an and Sunnah, Sharia and fiqh guidelines. Scientific achievements are the manifestation of God’s wisdom and confirm the truth of the Qur’an. I declare that modern Islam aims to restore the institutions and norms of early Islam in the modern life of Muslims. I propose to return Islam to its «primitive purity» and cleanse it of the later filth. The ideological origins of teachings should be sought only in the Qur’an and the Sunnah.

FUNDAMENTALS OF FAITH

Faith (Arabic: Iman) is the highest degree of Islam. It consists of three parts (Faith in the Creator, Faith in others, and Faith in oneself), a family of foundations that often regulate the inner qualities of a person:

– Faith in God

– Belief in angels and jinn

– Belief in the Holy Scriptures

– Faith in Prophets

– Faith in Al-misak

– Belief in fate and predestination

– Belief in Islamic eschatology

The general concept of Iman means to confirm the speech of a person, to accept what he said, to accept with all his heart, to believe clearly, with all his heart, without allowing doubts. A person who believes in the seven categories of faith is called a «mumin».

KNOWING GOD

Allah has many names, each of them has its own meaning and attributes. In Islam, there are 99 names of Allah, which are called «asmaul-husna» (great names). Each of these names is associated with certain qualities and characteristics of the Most High. Different names of Allah can bring benefits and help in our life. In addition to the moral and ethical qualities associated with the names of God, each term has its own meaning in the treatment of various diseases and psychological conditions. But along with the importance of knowing the 99 names of Allah, it is also important to understand these important qualities associated with each term. Each name of Allah Ta’ala opens a way to understand the Power and His mercy that can help us in our spiritual life. Also, knowing the properties of each name helps us to understand the difficulties and problems in our life. In Islam, the 99 names of God are the common names of God, each of which has its own special meaning. Some of these names mean mercy, others justice, and still others power. The names of Allah are used by Muslims in various situations both in prayer and in everyday life. There are many practices and methods based on using the names of Allah. In the Islamic tradition, there are many esoteric healing methods that include the use of divine names for healing and spiritual enlightenment. These methods allow Muslims to solve spiritual and physical problems with the help of the names of God. Ar-Rahman – The Sustainer, Compassionate, Ar-Rahim Merciful, As-Salam – The manifestation of peace and security, Al-Mutakkabir – The Most High, The names of Allah are very important in Islam and are used in various contexts including prayer, healing and spiritual enlightenment. Allah Almighty gave these names to Muslims so that they can turn to Him in any situation and get the necessary help. Al-Ghani is one of the names of God, which means «Rich», «Infinitely rich». The qualities of this name include complete independence from all creatures and complete satisfaction of human needs. This name reminds us that God is the source of all wealth and prosperity and that we must depend on Him for all our needs. Ar-Rahman is the name of God, which means «Merciful», «Beloved». This name describes the infinite mercy of Allah towards His creatures. We should ask God for mercy and follow His example and show mercy to others as He shows mercy to us. Al-Wakil is the name of Allah, which means «protector». This name reminds us that God cares for us and protects our interests. We must seek God’s protection and help in all our affairs and activities. The names of Allah help us to understand him and his qualities in a deeper way. Names are a sign of his goodness, generosity and mercy. We can use these names in prayer, prayer and communication with god. 99 names of Allah is one of the most important knowledge for Muslims. Each name has its own unique power and each of them represents a certain attribute of Allah. Knowing these names helps us to get closer to God and understand his attributes. Most of the names presented in the list have healing properties that allow you to get what you want, protect against evil, calm the soul, and even be used for healing. Allah’s names can also be used in everyday life. We use different names of Allah in our daily life. Some of these ways are: Reciting the names in prayers and supplications will help you feel the power of each name and use these qualities in your prayers. Using names to protect us from evil – for example, the name of Allah «Al-Hafiz» (The Guardian), if recited before going to sleep, helps to protect us from evil. Using Names to Achieve Goals – Allah’s Name Al-Barr (The Good) helps others achieve goals related to charity and kindness. The use of names in healing – for example, repeating the name «Ash-Shafi» (The Healer) in prayer helps to heal physical and mental ailments. In addition, we can use the names of God to strengthen our faith and understanding of God, His attributes and wisdom. So, knowing the 99 names of Allah and using them in our daily life will help us get closer to Allah, heal us spiritually and physically, and achieve our goals in life. Each of the 99 names of God has its own special meaning and represents different attributes of the supreme power. For example, «Ar-Rahman» (The Compassionate) refers to God’s infinite mercy and love for His creatures, and «Al-Kafi» (The All-Knowing) refers to God’s omniscience and all-encompassingness. Each of the 99 names of Allah has its own miraculous properties and can be used to cure various diseases and overcome difficulties in life. For example, if a person wants to recover from something, then he can repeat the name «Shafi» (Healer) and ask God for healing. Also, each of the 99 names of God can increase and protect a person’s protective qualities. For example, repeating the name Al-Muhaimin (The Protector) helps to maintain safety and protection from evil. Some names of Allah can be used to cure various diseases and obstacles. For example, the combination of the names «Ar-Rafi’i» (The Rewarder of Good Deeds) and «At-Tawwaab» (The Accepter of the Repentant) can be repeated to cure bad diseases. You can repeat the names Al-Muhaimin (The Protector) or As-Salam (Peace) to get rid of fear and anxiety. The names Al-Kafi (All-Knowing) and Ar-Razzaq (Foretelling) help to achieve financial aid and material well-being. Any of the 99 names can be used to show respect when addressing God in prayer. For example, when asking for forgiveness of sins, you can say: «I am al-Gaffar» (meaning – the forgiver), «I am al-Tawwab» (meaning – the purifier), «I am al-Shakur» (meaning – I am thankful). You can use these names to reduce or relieve suffering. for example, «I am al-Shafi» (meaning: I am a healer), «I am Ar-Rahim» (meaning: I am merciful). Chanting these names can help you feel calm and relaxed. Using names in our daily life helps strengthen our faith and reminds us that God is present in our lives. For example, saying «I am al-Ali» (meaning – I have ascended), «I am al-Muhit» (meaning – I am around), «I am al-Hafiz» (meaning – my guardian) strengthens faith and protects against negative thoughts and actions. These are the best Affirmations that start with I… The use of names during prayer helps to achieve deep peace, peace of mind. Any of the 99 names of Allah can be repeated by slowly inhaling and exhaling, focusing on its meaning.

Such an exercise helps to raise the level of consciousness and strengthen the connection of the soul with God. Use names on the knots between the fingers. Many Muslims use knots on their beads to recite certain names of Allah throughout the day. These points help us focus on prayer and remember God’s presence in our lives. It also helps strengthen the soul’s connection with Allah in daily life. Using the 99 names of Allah brings many benefits to the life of a Muslim – protects from humiliation and suffering, strengthens faith and connection with Allah in everyday life. Remembering the meaning and purpose of each name helps you gain a deeper understanding of the divine, and using the names correctly helps you learn to observe the world around you with a new, appreciative perspective.

When we talk about Allah, we mean two aspects of His being: His essence (zat) and His attributes (sifat). No one knows the existence of Allah Ta’ala except Him. He is infinite and immeasurably great, and all creatures and their capacities are limited and imperfect compared to Him. We cannot understand His essence and every attempt fails from the beginning. Allah Almighty says about himself: «He is invisible (in this world), but He sees everything. He knows the outcome of everything, he knows everything.» (Surah Angam, verse 103). Similarly, in one of the hadiths, the Messenger of God (may God’s blessings and peace be upon him) says: «Reflect on the creatures and do not reflect on the Creator. However, there are certain attributes of the divine being known through duty. We will look at them in order. God’s essence is six. The attributes of the Divine Being are unique to Allah Ta’ala and are obligatory upon Him. Therefore, this quality cannot be found in any other being and cannot be lacking in Him. Existence (Wujud) – From the previous article, we understood that the existence of God is necessarily known through the existence of all other things. In other words, since creatures exist, the Creator must also exist. Therefore, He necessarily exists (wajib al-wujud). This applies to all periods, places and possible universes. The opposite of this attribute would be nonexistence, which is logically impossible because it implies that there is nothing else. Eternity (qidam) – After realizing that the existence of all creatures depends on Allah Ta’ala, one must also understand that Allah Ta’ala always exists. Time is His creation. Thus, His existence was «before» time. It does not limit Him and does not affect Him. If it ends, His obligation will continue unchanged. It precedes the next attribute. Infinity (Baka) – This attribute relates to the points above. There can be no time without Allah Ta’ala either before creation, during creation, or after. Similitude of creation (Muhalafatu lil-hawadis) – Everything except Allah Ta’ala came into being because of His dependence. Except for Allah Almighty, everything has a defect. The Holy and Great God is free from any defect. Thus, He is not like anything, nor is He like anything that can be imagined. In other words, it is not what you imagine it to be. Self-sufficient (Qiyam bi nafsihi) – Allah Ta’ala is not dependent on a creator, abode, time or anything else for His existence. This means that He exists by Himself (As-Somad). Uniqueness (Wahdania) – Three different meanings are required here regarding the nature and attributes of Allah Ta’ala. He is one without another, one without likeness, and also one indivisible.

Allah Ta’ala’s attributes, like His nature, are eternal and perfect. Allah Almighty has described Himself with them and they serve as an important way to develop a relationship with our Creator. Temporary and imperfect, our limited minds cannot grasp their full meaning, but they allow us to communicate with God, and when we understand them, we find love and connection. There are two ways to describe a thing: the features it has (positive attributes) and the features it doesn’t have (negative attributes). Created things may have similar attributes in a limited sense, that is, they can be described in the same terms used to describe Allah Ta’ala, but the meaning given to them is insufficient compared to what is attributed to Allah. For example, a person can be described as merciful (rahma), but this is in stark contrast to the character of Allah Ta’ala. This concept is described by Allah Ta’ala in the clearest verse about His nature: «There is nothing like Him.» (Surah Shura, verse 11). Finally, unlike other attributes such as contentment (ar-rida) and its opposite, displeasure (al-ghadab), opposites of positive attributes are impossible for Allah. Next, we will consider eight attributes: Life (Hayat) – He is alive, death is impossible for him. Allah Almighty says about himself in the Holy Qur’an: «Trust in the Immortal Living One, glorify and praise Him. It is enough for him to know the sins of his people,» he said. (Surah Furqan, verse 58). Power (Kudra) – He is the possessor of unlimited power. His almighty power is visible from the greatness of the Universe to the intricacies of the cell. The opposite is weakness, and it is impossible for Him. «Allah created every living thing from (a drop of) water. Among them (living creatures) are those that crawl on their bellies (like snakes), those that walk on two legs (like humans), and those that walk on four legs (like most animals). God creates what He wills. Indeed, Allah is capable of all things (He is Almighty). (Surah Noor, verse 45). Knowledge («Ilm) – He knows everything – what was, what is, what will be and what will not be. He knows everything down to the last detail. The creatures are proof of His infinite and perfect Knowledge. The opposite of knowledge is ignorance [not knowing] and it is impossible for Him in every way. «He holds the keys to something hidden. Only He knows about it. He knows everything that is on the land and in the sea (about all living and nonliving creatures). He knows every leaf that falls from the tree. All the grains, fresh and dry things in the darkness of the earth – all this is (written) in the Open Book (Lauh al-Mahfuz). (Surah Angam, verse 59). Will (Irada) – He willed (ma kana wa ma ya kun) what was and will be from eternity. He has what he wants and what he doesn’t want. There is no one who can oppose His will and there is no one who can delay His command. His will is absolute and he cannot be forced to do anything. God says: «He does what He wills.» (Surah Buruj, verse 16). The textual evidence for the above four qualities is given in the Holy Qur’an and Hadith. The rational argument is that if any one of these four attributes were negated, then there would be no possible thing, since that which is dependent cannot itself exist without being dependent. In other words, without Power, there would be weakness. A weak person does not create something. It was impossible to determine what kind of creature would inevitably appear. Without knowledge, possible things cannot exist, because in order to imagine something, knowledge of it is necessary. Without life, none of these qualities would exist. In other words: The existence of possible things proves that Allah Ta’ala must be alive. This proves that he must have the Knowledge of creation, the will to define it, and the power [ability] to bring it into being. Hearing (Sam’) – He hears all sounds without relying on any organs, sound waves, propagating particles and the like. Sight (Basar) – He sees all forms and colors without relying on organs, light waves and the like. «Indeed, Allah is the Hearer and the Seer.» (Surah Ghafir, verse 20). speech (kalam) – as he hears and sees, his speech does not depend on any organ, sound wave, letter, interpretation. It is through this quality that it leads to conversion. The Qur’an is the word of God, because it is the message of God. «When Moses came to the place that We had appointed (Mount Sinai), his rabbi spoke to him (in a language unlike the speech of men). (Surat al-A’raf, verse 143). Creation (taqwim) is the creation of something out of nothing. He creates all things by his will, knowledge and power. «He is the creator of the heavens and the earth. When he made up his mind, «Be!» it remains only to say. Then it will happen.» (Surat al-Baqarah, verse 117). The textual evidence of these four characteristics is found in the Holy Qur’an and the Sunnah. A reasonable argument is that if Allah Ta’ala did not possess these qualities, then He should have the opposite qualities: muteness, deafness, and blindness. All of these are faults that are impossible for Allah Ta’ala because He needs someone else to get rid of them or help Him. Being needy is Self-denial, and Self-denial is impossible with Allah Ta’ala. First of all, understanding the attributes of Allah Ta’ala is the way to know Him. Every lover tries to learn something about the object of his love. How strong is this desire when the person we love is perfect in every way? Second, the understanding of attributes affects personality adjustment. A man strives to cling to the perfections of his beloved as little as he can. thirdly, invoking Allah through nature and character brings a person closer to Him. Allah Ta’ala describes the characteristics of the inhabitants of Jahannam (hell) in Surah «Araf» and says: «Their hearts do not understand, their eyes do not see, and their ears do not hear. (In terms of lack of thinking, unwillingness to look with intent to learn, and unwillingness to listen while thinking) they are like animals – but more lost (because they have left that which brings them eternal benefit and turned to that which causes them eternal pain) They are heedless (unaware of their benefit)» (Surah Araf, verse 180). He says to the believers as a cure for the diseases of mankind: «Allah has beautiful names. So turn to Him and turn to them!» (Surah Araf, verse 180). Allah Ta’ala named himself with these beautiful names. Such is the beauty of Allah Ta’ala – none can describe Him except Him. The Messenger of God (peace and blessings of God be upon him) said in his prayer: «I cannot praise you properly, as if you were praising yourself.» (Muslim and others). The Messenger of Allah (peace and blessings of Allah be upon him) further explained that Allah Almighty has 99 names and whoever knows them will enter Paradise (Al-Bukhari and others).

BELIEVE IN THE SACRED BOOKS

The Arabic word «kitab» comes from the word «kitaba», which means «to write». «Inscription» means «page with inscription.» And the «Holy Books» are the books and pages containing the words of Allah, revealed to the messengers of Allah. These books were revealed either in written form (like the Torah) or in the form of revelation written after revelation. In Islam, belief in the books of God is considered a condition of faith. A person who does not believe in books is considered an unbeliever. Allah says in the book: «Whoever does not believe in God, his angels, his books, his messengers and the last day is in great error!» (Surah Nisa, verse 136). In Islam, holy books are called: Pages revealed by God to Abraham and Moses. The Book of the Torah is the greatest book of the generation of Israel, revealed to the prophet Moses. The Book of Psalms is a book revealed to the Prophet David. The Bible is the book revealed to Jesus, the son of Mary. Some scholars believe that the Bible differs from the Torah only in certain places in which the sons of Israel argued. The Holy Quran is the last book of Allah revealed to the Prophet Muhammad. According to Islamic belief, books such as the Torah and the Bible were sent by Allah, but people made various changes to them and changed their meaning, and the Quran is considered to be preserved from changes. Allah says: «Verily We have sent down this remembrance and indeed We preserve it» (Surah Hijr, 8).

BELIEVE IN ANGELS AND JINNS

Angels comes from Arabic word «send». In the religion of Islam, angels are completely subordinate to Allah; they are creatures that carry out any of His commands and convey revelations to messengers. The Holy Quran says about angels: «They fear their Lord above themselves and do what they are commanded» (Sura Nahl, 50) Prophet Muhammad about angels: «Angels were created from light, jinn were created from fire, and Adam was created from what was told to you.» Sahih Muslim (2996). Imam al-Bayhaqi spoke about belief in angels: Believing that they exist, recognizing their status and believing that they are servants of Allah, like humans and jinn. Among them, God sends messengers, sets up the throne of God, oversees heaven and hell, and so on. Praying to angels and asking them for help is strictly prohibited. Allah says: «He does not command you to make angels and prophets gods. Will He command you to disbelieve after you become Muslims?» (Sura Ali Imran, 80). The names of angels in Islam are as follows: Gabriel: one of the greatest angels who brought revelations and holy books to the prophets. Mikael is responsible for nature, Israfil is the function of Israfil (a.s.) to blow the horn (twice) to kill all living things, and then resurrect all dead creatures (including people, jinn, angels, etc.). Malik and Ridwan – Guardians of Paradise. Malak ul-Maut is an angel who takes the soul of a living being. Kiroman Katibin is the name given to two angels who record without error the deeds of every person in this world. Munkar and Nakir are two angels who ask questions to a man who has run out of salt in the world and has gone to his grave. Hamala ul-arsh is the name given to the 8 angels who bear the Throne, the greatest of God’s creations.

FAITH IN PROPHETS AND MESSENGERS

The Arabic word «Nabi» (Prophet) comes from the word «Naba» (message). The fourth pillar of faith in Islam is the belief in prophets sent to earth by God. Allah called them «rasul» (messenger) and «nabi» (prophet) in the Qur’an. Muhammad is considered the last prophet after Jesus Christ. According to Islamic belief, no prophets will be sent after this. The Koran mentions 28 prophets. The number of messengers sent by God is stated in a hadith from Abu Umama: One day one of the people asked the Prophet Muhammad: «Was Adam a prophet?» The Prophet replied: «Yes.» «How much time passed between him and Noah?» he asked again. The Prophet replied: «Ten centuries.» «O Messenger of Allah, how many messengers (rasul) were there?» – he asked again. The Prophet replied: «Three hundred and fifteen.» Difference between «rasul» and «nabi». In Islam there is a difference between the concepts of «prophet» and «messenger». Shaykh al-Islam ibn Taymiyyah says: «Every messenger is a prophet, but not every prophet is a messenger.» According to Muslim scholars, the difference between a prophet and a messenger is that the messengers brought new Sharia to the community and were entrusted with the Holy Books, while the prophets invoked the Book before them and confirmed the Sharia of the previous messenger. «Indeed, We have revealed to you what We revealed to Noah and the prophets after him, and We revealed to Abraham, Ishmael, Isaac, Jacob, the sons (of Israel), Isa, Ayyub, Yunus, Aaron and Solomon, and We gave David a Psalm, and We sent to you the messengers (envoys) mentioned before, but to you was not said, and Allah (indeed) spoke to Moses’' (Surah Nisa, verses 163—164) Say: We believe in God, we believe in what was revealed to us, and what was revealed to Abraham, Ismail, Isaac, To Jacob the sons (of Israel) what was given to Moses and Joshua, and what was given to the prophets from their Lord. We make no distinction between them and submit to Him alone.» (Surah Al-Baqarah, verse 136) The Quran says: «Be patient, as patient are messengers of strong spirit!» (Surah Ahqaf, verse 35). These messengers are Noah, Abraham, Moses. This also includes Jesus and the last prophet Muhammad.

FAITH IN Al-MISAK

As we know from the Holy Quran, Allah lined up all the souls of people who would live until the end of the world and asked: Am I not your Lord? They (that is, our souls even before the beginning of life): Of course, we testify that «You are our only Lord.» Thus, humanity promised to worship Allah without associating partners with Him. This promise is popularly called «al-misak». That is why the Kazakh «Since when are you a Muslim?» – answer to the question: «I have been a Muslim since the time of Al-Misak (alimsak).»

BELIEF IN FATE AND PREDESTINATION

That everything good and bad depends on the will of Allah. Fate comes from the Arabic word «qadar» and means «to measure, to create something to a certain extent, to determine.» And its meaning in religious terminology is due to the fact that from the moment of the creation of the world, time, place, location, characteristics of all existing phenomena and beings were determined and measured by the teachings of Allah until the beginning. The scholars of Ahl al-Sunnah wal-Jamaat say that a person does something of his own free will, no one forces him, but his will depends on the will of Allah and can only be realized with the permission of Allah. Fate and predestination consists of 3 levels: God’s creation and knowledge of all things; Allah has written down the fate of all creatures in Lauh al-Mahfuz; Nothing in this world happens outside the will of Allah.

FAITH IN ISLAMIC ESCHATOLOGY

Belief in life after death (before the Resurrection). This includes people undergoing trials in the grave, as well as the transition of the soul to the afterlife (Barzakh) where people will also be tested and wait for the Day of Resurrection. Belief in the End of the World, resurrection of the dead, meetings in Mahshar, Standings under the sun and the Last Judgment, passages through the Sirat bridge (and all these stages after the End of the World in Islam are called the word Qiyamat) and also into eternal life, Heaven and Hell (Akhirat).

Signs of the End of the World include events mentioned in the Qur’an and Sunnah that have occurred or will occur in the future: The prophecy of Muhammad is considered the first minor sign of the End of the World, the splitting of the moon which is described in Surah Qamar, the Flame from the Hejaz (this flame actually came out in 654 Hijra, and its flame was visible in the region of Sham, A slave giving birth to her master. Competition in the construction of high-rise buildings of barefoot, naked and poor sheep, The appearance of about 30 false prophets, The water level in the Euphrates falls and a golden mountain appears in its place;

Major signs: Appearance of smoke (dukhan); Arrival of Dajjal (Antichrist); An animal emerging from the ground; Sunrise in the west; Resurrection of the Prophet Jesus; The emergence of the people of Yajuj and Majuja; Earthquake in the East, West and Arabian Peninsula; Destruction of the Kaaba; Ascension of the Qur’an; Arrival of the Mahdi; Fire from Yemen.

According to the hadith of the Prophet, after the angel Israfil blows on the Horn, all creatures in heaven and on earth (also Jesus Christ) will perish, except Allah himself. After 40 days, months or years, Israfil will blow the Horn again by the will of Allah, and rain will fall from the sky. Man, like plants, grows from bone, which remains after death. And the first person to emerge from the earth will be the Prophet Muhammad.

THE JOURNEY OF THE SOUL

What happens to the soul after death? and before birth? How many stages of development does the soul consist of? Many people probably ask these questions to understand how long it will take from the starting point to the final journey. Islamic scholars have their own opinions on this matter… according to the Quran, it is the original source of all scriptures that contain all past and future events, including the names of those who will be born. Allah created the souls before attaching them to the bodies, this is confirmed by the Sharia. Allah gathered them all before their bodies (nafs) were created and asked them: «Am I not your Lord?» – when asked, this spirit (created from Light) – answers to Allah Almighty. All Souls answered: «Yes, You are our Lord.» The second stage Life in the womb. The soul is sent to the body of the fetus developed in the mother’s womb, and the fetus becomes alive. A fish embryo resides in the amniotic fluid inside the uterus, just like a fish. Does not absorb air. It feeds on blood through the mother’s placenta. The third stage is life in this world. A baby is born between 36 and 40 weeks (pregnancy). The child takes its first breath and cries. A newborn baby is free from sin, grows, develops, learns and is brought up in a Muslim family or a non-Muslim family. After the baby’s soul joined the body and turned into the soul, it forgot about Allah and the fact that Allah is its Creator and Lord, and the promise (contract) given in heaven. however, religions, scriptures, invocations, signs serve as reminders of the unity and omnipotence of the spirit-given covenant. A person must fight for his future happiness and present success throughout his life. He is prevented from doing this by some people, the devil from among humans and jinns, who leads him astray from the right path. Despite his omnipotence, God gave man free will, good and bad, truth and falsehood. Every act of a person in this life is recorded. He goes through natural stages of development, goes through crises, strives to achieve goals and gains faith and understanding: about God, about other people. Learns the basics of communication in society and at home. How he lived, what he believed and what he did will determine his future destiny. Therefore, the third is a very important testing ground for a person. The Fourth Stage, which we all dislike, is Death.

In the Qur’an: «Every soul will taste death.» We will test you with good and bad to test you, and to Us you will be returned» (21:35). After leaving the body, the soul becomes the Spirit. Allah keeps it in the place called «alami barzakh». The soul of the good will be kept in a comfortable place, and the soul of the bad will be kept in a bad place until the Day of Judgment, when everything except God will be destroyed. After that, the Day of Judgment will come, and we will all be resurrected. The fifth stage is resurrection. Muslims do not believe in reincarnation and the human soul will not return to this world until the end of time. But they believe in the Day of Resurrection – the day when all souls will return from their graves. Obedient souls will go to heaven forever. The wicked and unbelievers will go to hell for punishment. Those who worship false gods other than Allah, the Creator in this world, those who ignore, reject or refuse to believe in Allah will go to hell in the next world (eternity). This day will be the day when people reveal their secrets, nothing will be hidden. This will be the day when people will report and pay off the debts they have accumulated due to their inability to fulfill their obligations to each other. The sixth stage is Heaven and Hell. Rebels and the wicked will enter hell. They burn, thirst, regret their deeds, and remain in pain and despair. Their bodies will be renewed and their torment will last as long as Allah Almighty has determined. Al-Bukhari (3260) and Muslim (617) narrated from Abu Huraira (RA) that the Prophet (peace and blessings of God be upon him): «Hell complained to the Lord and said: «My Lord, I am eating myself.» Then he was allowed two breaths: one in winter and one in summer. It happens on the days when you feel the hottest and the coldest.» How is your tolerance to heat and cold in this life? Obedient and kind souls will enter paradise and all their wishes will be fulfilled. Rivers flow there, young companions, beautiful palaces. They get rid of worries and pains, and see there many things that their eyes have not seen, their ears have not heard, and they cannot imagine…» They do not grow old, do not get sick, do not experience discomfort. And they will stay there forever. As you can see, the present life is only one of the six stages of the soul. But it is this period that determines the eternal future ahead. May God grant you the pleasure of the creator and the path that leads to heaven. The seventh stage is the destruction of Hell. Muslims understand hell as a place where disbelievers and sinners will be among those whom God has not forgiven. Muslims get their sources of information about hell from the Quran and the words of the Prophet Muhammad. There are guards in hell – 19 fierce angels, and the main guard of hell is the mighty angel Malik. According to the words of our prophet, hell and paradise were created long ago, but people will enter them only after the apocalypse. In hell awaits the torment of fire many times more painful than the fire on earth, drinks made of boiling water and pus, as well as the fruits of the hellish tree of Zakkum. Infidels stay in Hell forever, but Muslims do not believe in all that they believe and repent, whereas the punishment of sinful Muslims in Hell is not eternal and ends after time, escapes from hellfire and enters paradise. There are many references to hell in the holy texts of the Qur’an, for example: «Their desire is to get out of the fire, but they will never get out of it, and for them there is an eternal torment.» Will not be put in another way, they will remain forever. «I will send him to the underworld. How do you know what the underworld is? He spares nothing and leaves nothing behind, burning a person. Above him are nineteen (guards).» (Quran 74:26:30) «They said: «O Malik! May your Lord destroy us!», they say: «You stay!», We have given you the truth, but most of you hate the truth.» «There is boiling water for those who do not believe, and punishment for those who do not believe.» As for the word ETERNAL, it is a word written by God under compulsion. If Allah is NOT ETERNAL, but TEMPORARY, the whole religion of Islam would have no meaning. Eternal hell here means a long time, but how long, God knows best. Indeed, Hell is the most effective and effective remedy for sin. In many verses of the Qur’an, the question of the eternity of heaven and hell is raised. The belief that believers will be in eternal bliss and sinners will be in eternal torment is from accepting Islam with insanity. If we accept it with science (rational), let’s pay attention to this verse: «They remain in them forever and do not want change for themselves» (Surah Ungir, verse 108). It is clear that there is a secret hidden here. The famous mystic Ibn Arabi wrote in his book «Fusus al-Hikam» that the nature of sinners changes after entering hell, it turns into fire, and then they enjoy being in the fire and the torment is sweet for them. At the same time, it is known that the famous heretic Jahm ibn Safwan, the founder of the Jahmite sect, spoke about the limitations of heaven and hell. Among the famous imams, there were those who recognized the eternity of heaven and believed that hell would disappear one day. Some attribute this opinion to Ibn Taymiyyah. moreover, Ibn al-Qayyim in his treatises «Hadi al-Arwah» and «Shifa al-Alil» gives priority to the opinion that hell will be destroyed. True, in his other two works – «al-Wabeel al-Saib» and «Tariq al-Hijratain» – on the contrary, it is said that Hell will last forever. It should be noted that Ibn al-Qayyim carefully studied this issue and collected several asar from the Companions and Tabis, from which we can draw a conclusion about the limit of hell. these legends led him to hold the same point of view at some points in his life, and then to change his point of view, in particular, ibn al-Qayyim in his book «Hadi al-Arwah» cites the narrations of Ibn Mas’ud, Abu Huraira, and Ibn Amr that the day will come when no one will be left in Hell after the sinners have been there for many centuries. Ibn al-Qayyim also quotes the following words of Omar Ibn al-Khattab: «… They will remain in the fire for centuries, and one day they will come out of it.» Ibn al-Qayyim writes that God’s all-encompassing mercy extends to those who are destined for Hell, as is repeatedly stated in the Qur’an. The Merciful Lord does not leave them to endless torment, and this, in his opinion, is reflected in three verses of the Qur’an. The first one is Allah’s saying: «They will stay there for many centuries» (Surah Khabar, verse 23). The second verse based on the opinion about the limit of Hell is in Surah «Mal». On the Day of Judgement, the unbelievers will say: «Our Lord, we have taken advantage of each other, and we have reached our appointed time.» They confess what they have done and repent of not only worshiping God, but also disobeying Him. But in response they hear: «Fire will be your abode. If God wills, you will stay there forever» (Surah Mal, verse 128). Excerpt from Surah Hud. It says: «The wretched will remain in the fire, they will sigh and groan. Unless your Lord wills, they will remain there forever as long as the heavens and the earth exist. Verily, your Lord does whatever He wills» (Surah Hud 11, verses 106—107). After many centuries, Allah will be able to remove their suffering because His mercy will subdue His wrath and spread over everything. Meanwhile, the vast majority of imams – this is reflected in many treatises on the creed – believed that just as the pleasures of heaven do not end, so do heaven and hell never end and the punishment of unbelievers never ends. And Allah knows best. Arguably, but logically, Abu Lahhab, Dajjal and lastly Iblis should come out if Hell is to be destroyed. With this, Hell will dissolve itself. Eternal life will continue in Paradise…

SEVEN HEAVENS

The seven heavens are the spiritual ladders created for the soul to become a spirit. Every soul must climb these stairs. Qur’an and hadiths often say that there are seven Samawats, some verses of the Qur’an mention sama’wat. There are two interpretations of the use of the number «seven», in one view, the number «seven» here simply means «many» and is not to be taken literally, but many other commentators use the number literally, the Qur’an, for example, simply states that «Allah created seven heavens in succession» (Qur’an 71:14 (15).

Another verse says: «Allah created seven heavens and as many earths (Qur’an 65:12). Prophet Muhammad traveled through the seven describes the heaven. In the Qur’an, seven places are connected with the world of hell. Thus, in the first heaven (from the earth) the legendary prophet Ismail of the Arabs lives. Below him is an army of angels, those who protect the sky from demons. In the second heaven, the Prophet Jesus, the angel Gabriel, in the third – Yusuf, in the fourth – Idris (Enoch), in the fifth place – Harun (Aaron) and in the sixth place – Moses (Moses) In the seventh heaven there is Prophet Ibrahim (Abraham) who showed Muhammad paradise. Beyond that lies the sea, above which is the highest throne, the throne of God. Hell is guarded by nineteen angels, «each of whom has great power.» Hell has seven gates, each of which corresponds to a certain level, sin is twinned with its work, «the fire shall cover some up to the ankles, and others up to the knees, and others up to the loins, and others up to the necks.» moreover, according to the prophet, «hypocrites lie in the lowest floor of hell», between heaven and hell there is a barrier of al-a’raf (some translators of the Koran call it purgatory in the Bible), there will be people who still do not know about their fate after life.

Prophet Muhammad (peace be upon him) said that Allah, out of His unconditional mercy and love for us, created the same number of seven heavens and earth, original hadith: «Allah created the seven heavens and the seven earths with mercy…» (Sunan Ibn Majah 4216). It reminds us to acknowledge and be grateful for the hadith and use it for our own good and to draw closer to Allah. Learning about God’s creation, including the seven heavens and the seven earths, can strengthen our faith and help us admire his wisdom and beauty. we can feel the gravity of Allah in his creation, which helps us to turn to him in prayer and thanksgiving. it can also help us overcome the difficulties and trials of life, knowing that Allah, who created the world and created the seven heavens and the seven earths, is with us and controls everything. «All that is in heaven and on earth praises God, who is the possessor of power and wisdom.» this verse indicates that Allah is the creator of the heavens and the earth and that all creatures in them glorify him. Further confirmation is given in Surah Talaq (65:12), which states:

«Allah is not more than seven and created as many earths.»

This confirms that Allah Almighty created seven heavens and as many earths, confirming His power and greatness. Prophet Muhammad (peace be upon him) also confirmed this teaching in his hadiths. In a hadith narrated by Abu Umama al-Bahili, the Prophet Muhammad (pbuh) said: «O Abu Umama, have you heard that Allah created seven heavens and seven earths?»

– Yes, O Prophet, – answered Abu Umama.

– O Allah, I praise You seven times – says the Prophet.

This hadith once again confirms the teaching that Allah created seven heavens and as many earths. He calls the believers to praise Allah for this absolute creation. The belief that God created seven heavens and seven earths is an important part of the Muslim faith and reminds man of God’s majesty and power.

INNER PEACE

Inner Peace = outer peace / inner happiness x outer war / inner turmoil Inner peace (or peace of mind) is a state of psychological or spiritual peace despite possible stressors. Being «at peace» is considered by many to be healthy (homeostasis) and the opposite of stress or evil, peace of mind is also associated with overall joy, happiness, and a meaningful life. peace of mind can be alertness and composure, the main thing is freedom from the influence of stress, in some cultures, a state of awareness or enlightenment that can be cultivated through various forms of practice/devotional practice, such as breathing exercises, prayer, meditation, tai chi or yoga, is considered inner peace. many spiritual practices refer to this inner peace as the experience of self-realization, people have trouble recognizing their inner spirituality because everyday stressors get in the way; Finding peace and happiness in the small joys of life can seem difficult, achieving spirituality is a gradual process; daily spiritual growth and development through health and truth, inner peace can be described as «a pleasant emotional state of low arousal with a sense of balance or stability.» Tenzin Gyatso, the current and 14th Dalai Lama, emphasized the importance of internal peace in the world:

The problem of real, lasting world peace is related to the human race, so basic human feelings are also at its root, real world peace can be achieved through inner peace, in this case, the importance of personal responsibility is quite clear; we must first create an atmosphere of peace within ourselves, and then gradually expand it to include the whole of humanity in our families, communities, and ultimately.

Man is the only creature that talks to himself. throughout the day we constantly talk to ourselves, gather information about the environment – life, a person acts exactly like a programmer entering information into a computer, with one difference: the human brain is both a programmer and a computer at the same time. Humans have the SOUL POWER to realize their potential. This is the external purpose of man. The problem is that this EXCESSIVE or MISAD pursuit of growth and development is a barrier to happiness and contentment. We have many wrong beliefs about life. Example: I will be happy if this wish comes true! The body is always afraid of death according to the laws of nature. Saying you are not afraid is a sign of hypocrisy. Man learns the meaning of death and not really fearing it – by believing in the existence of resurrection and correctly understanding its meaning, and that true faith reveals and educates the secret of death. During life, do not give the reins to excessive desires or passions. Together, these two essentially constitute nafs. It is important for a person to satisfy the needs of the soul, but there must be a Balance between the Soul and the Body. Then the soul finds its True Lord. Of course, in the first place, physical passions (food, sleep) are important from the point of view of natural laws, but also soul passions (to see, know, hear, get to know) are equally important. The most important thing for a person is that the soul and body do not go beyond the limits of Truth and that both are in harmony and agreement.

Yin and yang is a concept that originated in Chinese philosophy, describing opposite but interrelated, mutually eternal forces. Yin and Yang technology is the foundation of critical and deductive reasoning for effective differential diagnosis of diseases within

Confucian-influenced traditional Chinese medicine. Corresponds to the concept of Soul and Body in Islam. The vital force that forms part of any living entity is considered energy qi, a polysemous word that can be translated as «vital energy», «vital force», «material energy» or simply «energy». Qi is a central principle in traditional Chinese medicine and Chinese martial arts. The practice of cultivating and developing and balancing qi is called qigong. Qigong is a system of coordinated posture and movement, breathing, and meditation used for health, spirituality, and martial arts training. Qigong, in Chinese medicine, philosophy, and martial arts, is traditionally viewed by the Chinese and throughout Asia as the practice of cultivating, developing, and balancing qi, which translates as «life energy.»

Yin and Yang <Life Energy (qi) <Internal Balance (qigong)

Qigong practice usually involves meditative movement, coordination of slow flowing movement, deep rhythmic breathing, and a quiet meditative state of mind. People throughout China and around the world practice qigong for recreation, exercise, relaxation, preventive medicine, self-healing, alternative medicine, meditation, self-cultivation, and martial arts training.

Internal conflict is a struggle within the human mind. In contrast to external conflict, a person’s self-conflict is not a surprising phenomenon in psychology. It seems normal to many people, but many do not admit it. A dilemma that creates internal conflict is usually some kind of ethical or emotional question. The questions that the mind asks itself that cause internal conflict are «What did I do wrong?», «Where did I go wrong?», «It’s all my fault, he’s to blame for nothing,» etc. self-stimulating affirmations. Internal conflict occurs when making choices and decisions, reporting.

The ability to experience peace is the advantage of the countryside over the cities. In a survey conducted by the UK’s Department for Environment, Food and Agriculture (DEFRA), 58% of people said that tranquility was the most enjoyable feature of the countryside. The existence of quiet areas helps to revive rural tourism. Rural tourism in the US supports 380,000 jobs and contributes £000.13 billion to the rural economy each year, and one survey found that tranquility is the top reason for attracting 9% of visitors to rural areas.

From Outer Peace to Inner Peace. INNER PEACE requires a significant amount of cognitive effort. Constant mental activity can lead to long periods of attention fatigue. This can affect productivity, cause negative emotions, irritability, and decreased sensitivity to interpersonal situations. As the incidence of mental illness continues to rise, the influence of the indoor environment contributes to health and well-being. The effect of Inner Peace contributes to physical (body happiness) and psychological well-being (soul happiness). Calm natural surroundings affect the psychology of people suffering from depression. For example, one study found that stress (blood pressure, muscle tension, body response) induced by showing videos of workplace injuries (horror) followed by nature images and the sound of the Qur’an was added to the videos, resulting in faster recovery of health.

In ancient Greek philosophy, ataraxia, generally translated as «integrity,» «integrity,» «equality,» or «tranquility,» is a state of assured equanimity characterized by permanent freedom from calamity and anxiety. In non-philosophical usage, ataraxia was the ideal state of mind for warriors going into battle. Ataraxia is also a blissful state of mind that is considered the highest good. The highest state of mind and body Ataraxia or peace of mind is the ultimate goal of life. Ataraxia is sadness, absence of unhealthy desires, mental calmness.

Meditation is a practice in which an individual uses techniques such as focusing the mind, or focusing the mind on a particular object, thought, or action, to focus and awareness, to achieve a state of mental clarity and emotional calmness and stability. meditation significantly reduces stress, anxiety, depression, pain, and enhances calmness, self-awareness, and happiness. Research is ongoing to better understand the effects of meditation on health (psychological, neurological, and cardiovascular) and other areas. Equanimity (patience) is a state of psychological stability and composure that is not disturbed by the experience or exposure to emotions, pain or other phenomena that may cause others to lose their mental balance.

The word «Islam» is derived from the Arabic word «aslama» which refers to the peace that comes from complete surrender and acceptance. From this, it can be understood that being a Muslim means being everything, that it originates from the ultimate wisdom of God, and that being a Muslim can be realized only in the condition of equality of each other. Allah says in the Qur’an: «Allah guides those who seek His pleasure in the path of peace» (Qur’an 5:16). «Surely, by remembering Allah, hearts find peace» (Qur’an 13:28). «Say, O Muhammad, it (the Qur’an) is a sure guide and a healer for those who believe» (41:44). Then Allah sent patience to His Prophet and Companions, sent unseen warriors, and punished those who did not believe (9:26). He sent rest to the hearts of the devotees so that their faith would increase. To Allah belong the armies of the heavens and the earth. Allah is All-Knowing and All-Wise (48:4). Allah was pleased with the believers when they swore allegiance to you under the tree in Hudaybiyah. He knew what was in their hearts and gave them peace and rewarded them with a near victory (48:18). Aisha (may God be pleased with her), the wife of the Messenger of God (may God bless him and grant him peace), reported that whenever he thought about a problem, he hurried to pray. And our Prophet as he said: «Prayer was the coolness of my eyes and comfort in the world.» Notice the difference between us and the Messenger of God. The prayer was cold to my eyes… It was a prayer that gave him peace and comfort, and he found it suitable in this way – standing in front of God Almighty in prayer. In conclusion, let us turn to the words of Hasan al-Basri. This famous scientist and righteous man said: «Seek happiness in one of three actions – reciting the Qur’an, reciting dhikr (remembering the Lord) and praying.» at the same time, he added: «If you do not find happiness in these three things, the doors of happiness are closed to you and you will not find it anywhere.» THIS MEANS THAT ISLAM SHOULD BE ACCEPTED SCIENTIFICLY AND NOT IN MADNESS OR IMITATION. Deep down, all people understand that true happiness continues in heaven. Because only then can there be peace, tranquility and grace. Only in paradise can a person get rid of fear, anxiety, and pain, which are an integral part of life on earth, and find peace. And the inhabitants of Paradise will be given a unique opportunity to see God Almighty, and the soul of every believer (purified soul) strives for this. The doors of happiness are closed, and you cannot find the harmony you seek except by worshiping the Lord.

INTERNAL CLEANLINESS

Maintaining cleanliness is a duty as stated in the Holy Quran and the Sunnah of the Prophet.

Allah Ta’ala said: «O you who believe! When starting the prayer, wash your face, hands up to the elbows, rub your head, wash your feet up to the ankles, if you become impure, be clean…» (Surah 5, verse 6);

"…and clean your clothes…» (Sura 74, verse 4);

"…indeed, Allah loves those who repent and purify themselves» (Sura «Cow», verse 222).

Our Prophet (peace and blessings of God be upon him): «Cleanliness is half of faith» (Muslim). In this case, «faith» means prayer, and the reward for purification is half its reward, because a prayer that is not properly purified is invalid. Concern for human health and hygiene requires complete ablution after approaching Islam, pollution, menstruation, and postpartum bleeding. There are also types of desired complete ablution: on holidays, for ihram, on Friday. Islam has made it obligatory to perform ablution, without which the prayer will not be correct. A person performs this ablution five or more times a day. It is the care of cleanliness and appearance that a person receives from his Lord. Inner purity, by sincerely repenting of every sin – including shirk, doubt, short-sightedness, hatred, deceit, arrogance, lust, doing good to show off to others, seeking fame, etc. In order to be cleansed from these sins, one must have intention, love for goodness, honesty, modesty, and a willingness to do any deed only for the sake of God, and as for external cleanliness, it is carried out by cleaning the body, clothes and the place where a person is from all dirty and impure things with the help of water, if there is no water or if it cannot be used for some reason, then it should be cleaned with clean sand (tayammmum). It is good for a Muslim to keep his body, clothes, house and places where he meets other people clean at all times, as well as try to eat clean food and drink, burn incense and take care of his hair. formula for keeping dishes clean: water + salt + soda + citric acid. It is very important to pay attention to cleanliness on Fridays, before the general prayer and on holidays, because the Prophet (pbuh): Verily, Allah is beautiful, and He loves (everything) beautiful. A Muslim should always behave with dignity. For example, he should keep the streets clean, not throw garbage anywhere, and not only cause inconvenience to people, but also remove everything that hinders them, because our Prophet (peace and blessings of God be upon him) said: "…and if he removes an obstacle on the way, it is equal to charity will be…» (Al-Bukhari). This is one of the branches of faith, may God’s blessings and peace be upon him, as the truthful and trustworthy Prophet (peace and blessings of God be upon him) said: «Iman includes more than seventy (or: sixty) branches, the best of them. Among them is to say the words «There is no god but Allah», and the smallest thing is to avoid things that harm (people), and shame is one of the branches of faith» (Al-Bukhari and Muslim).

Any child knows the basic rules of hygiene from childhood: he washes his face, takes a shower, washes his hands and brushes his teeth before eating. But every adult can’t react appropriately to the reality around us and protect himself from mental trauma and pain, if he doesn’t understand how to maintain his mental health and what Soul Hygiene is, most people were usually able to cope with this only on an external level, and what is happening on the inner plane? I am talking mainly about the emotional and physical levels. Because problems at the physical level (illness, poor sleep, lack of appetite, etc.) arise as a result of imbalances at the emotional level. in modern times, a person has to face a large amount of information, emotional load, stress, nervous tension, anxiety, fear and other stimuli every day. Emotions affect a person’s body and mind, thus affecting almost every aspect of their existence. This, in turn, affects our relationship with other people, our attitude to events, life tasks, and evaluation of our actions, every day these garbage emotions settle inside us, what to do with it? it is important not to abandon the inner world, to ignore its needs, to devote time to mental hygiene every day. Simple steps will help you do the following:

1) Timely removal of garbage

*On the body level (physical level): morning contrast shower; bath or sauna; different types of massage; moderate physical activity (sports, fitness, yoga); Diet (or fasting)

*At the emotional level: release of penalty anger and rage («environmentally friendly» ways); learn to forgive others; we share the «bag» of inner suffering; Experiencing all the blocked feelings

2) Try not to collect garbage as much as possible

* At the level of the body (physical level): drink as clean water as possible; moderate and healthy diet; to remove alcohol and nicotine; Routine and sleep etc. we try to guide.

*On an emotional level: learn to recognize and manage our feelings, not to talk harshly or mean things and communicate safely with others, learn to distinguish between our own needs; we stop accepting (digital hygiene) and waiting for any information (as it is) and act; we learn to cry (my family movies or cartoons, theater); we try to solve problems as they arise, we don’t run away from them or act like someone who ignores them; we establish our own psychological boundaries, we do not allow cruel people to violate them, we do not allow ourselves to be used, deceived, seduced, tempted; we have good thoughts about other people, if in doubt, we keep distance.

The rules may seem simple, but they require some effort, in any case, you will have to change your daily habits, reset your thinking and attitude to life. It is important to start these changes with the understanding that you need to practice personal hygiene regularly and make time for it every day. Try to spend at least 30—40 minutes every day on internal cleaning, engage in self-analysis (reflect), often ask yourself questions: what worries me, what I feel, what I really want. Be true to yourself, don’t lie. True answers are steps to another life. Put a STRICT SORT (FILTRATION) on your brain, and tomorrow you will drink water from the Kausar spring in Paradise.

INNER BEAUTY

I do not say that external beauty is vanity, but again I have to use the word EXIT THE LIMIT.

I have always believed that inner beauty is the most important thing in life. I have noticed many times that people only judge each other based on their appearance, but how true is that? According to statistics, most people pay attention to appearance first. It can give us information about a person’s age, status, social status. Appearance can attract our attention and interest without knowing a person. Many people believe that external beauty is a guarantee of success in their career and personal life. Researchers say that beautiful people are more likely to have more opportunities and more attention to themselves than unattractive people. But how much does appearance really matter? Because beauty is not an eternal gift, it fades with time. And what about after that? I believe that real beauty is the inner state of a person. Inner beauty is character, worldview, moral and ethical principles. These qualities can shape the personality and make a person really attractive in the eyes of others. Inner beauty is a benefit that allows a person to be spiritually rich, to show love, kindness, compassion and support to others. Having inner beauty, can make a great impression on other people and be a source of inspiration for them. «So, what is more important, inner or outer beauty?». I think both are important, but each plays a different role in our lives. External beauty may attract attention, but it does not guarantee long-term relationship or career success. At the same time, inner beauty can determine how we relate to other people, how they treat us. Of course, appearance is also important, especially in our society, first impressions are very important. but I think the most important thing is to surround yourself with people who truly value you. inner beauty that allows for deep connection and impact on other people’s lives.

It’s important to remember that inner beauty doesn’t just happen, it requires work and development, a never-ending process, we must constantly improve ourselves, work on our character, and care for other people and the environment in order to become the best versions of ourselves, Inner beauty and outer beauty have their role in our life, I think it’s important to work on your inner beauty to be a spiritually rich person and show love, kindness, compassion and support to those around you. ultimately, it helps us create deep and meaningful relationships in life and leave a mark on the hearts of others. What do you think is more important – inner or outer beauty? one of the Russian classics said: «Everything in a person should be beautiful – his face, clothes, soul, and thoughts.» The relevance of this phrase is clearly visible today, its most complete expression can be found in Islam, where a person is commanded not only to avoid sinful thoughts and take care of the state of his soul, but also to observe the cleanliness and neatness of his body and clothes. It is said in the hadith that «Allah is beautiful and loves beauty.» However, sometimes these two aspirations in a person – spiritual beauty and external beauty – cannot be combined and become intertwined. Some people may think that external appearance is not so important, putting the beauty of the soul on a pedestal – good character, good intentions, forget about the clothes they wear, and do not pay attention to their external beauty, others, on the other hand, are too zealous about their appearance, adorn their bodies with the best clothes, make beauty an object of worship, and at the same time forget the state of their souls. But it should be remembered that these two sides, which determine the beauty of a person, are of different natures and cannot be opposed to each other, because each of them has its own value and meaning. If spiritual beauty gives a person qualitative values, it strengthens a person’s character, teaches patience and modesty, it can be the practical meaning of appearance – a Muslim with neat appearance, beautiful and clean clothes can create a positive image not only about himself, but also about the whole religion and leave a good impression on others, it is the combination of moral and aesthetic sides that defines the unified idea of Islam. Confirmation of this can be found in one of the hadiths, where Abu l-Ahwas al-Jashami said: «One day, the prophet saw me in old, torn clothes and asked about my financial situation. I answered that I am a very rich man. „What kind of wealth do you have?“, „All that Allah has given me are camels and sheep,“ I said to the prophet. „In that case, show me the generous favor given to you,“ he advised me in this regard» (narrated by Ahmad, Tirmidhi, Nisa’i).

Another example of beauty and exceptional morality is the example of Imam Abu Hanifah.

In addition to his high education, this scientist also paid a lot of attention to his appearance. It is known that he has a long beard, wears beautiful clothes, wears a turban and sandals.

Abu Hanifa’s voice was charming, distinguished by his eloquence, he often used perfume, and he recognized his appearance by his smell. therefore, the institutions of Islam not only forbid, but rather encourage one to adorn oneself in the best clothes, guided by the principle of moderation and the golden mean of not allowing extravagance, arrogance and pride. about this in the Qur’an: «O Lords of Mind, put on your clothes in the places where you prostrate to Allah. Eat and drink, but do not waste. For He does not love the wasteful. „Who forbade the adornment and the wonderful sustenance that God gave to His servants?“ as well. Say: „They are for those who believe in the life of this world, and only for them on the Day of Resurrection.“ This is how we explain our verses to a people who understand» (7:31) In Islam, special attention is paid to the beauty of a woman, who is hidden from the eyes like a pearl, but only at home, being the beauty and confidence of her husband’s eyes, showing all her light and beauty. Looking beautiful, wearing the best clothes, welcoming your husband with a kind smile and pleasing him with a pleasant mood are the pleasant duties assigned by Allah Almighty to Muslim women.

Islam attaches great importance to human beauty. God created man as the best and most beautiful. It is mentioned in the Holy Qur’an: «We have created man as the best». Surah At-Tin – «The Fig Tree», verse 4. In the Holy Qur’an, Allah commanded man to beautify himself and take care of his appearance. In the Holy Qur’an, Allah Almighty condemns those who forbid all the beautiful and permissible things that Allah Almighty has created in the world. This is evidenced by the words of Allah Almighty: O sons of Adam! Before every prayer and tawab, put on your best clothes, eat and drink, but do not transgress, verily, He does not love transgressors. Say: «Who prohibited the beautiful clothes and clean and halal food created by Allah? Say: „These graces are common to all in the life of this world, but they are only for the believers on the Day of Resurrection.“ This is how We explain the signs for the people of knowledge.» Surah «Agraf», verses 31—32. This does not lead to the conclusion that Islam does not care only about the appearance and beauty of a person. appearance. The most important beauty in Islam is the beauty of a person’s character and inner world. The beauty of human relationships and mutual help. Beauty can be external and internal, and it is clear from the history of Islamic civilization how important it is – it was the inner beauty of Muslims.

INNER WISDOM

Our Prophet Muhammad (pbuh) said: «The most insatiable of people are those who strive for knowledge. And the most satiated are those who do not strive for them.» Prophet Muhammad (peace and blessings of God be upon him) said: «Whoever acquaints himself with new knowledge (follows the path of life and strives to gain knowledge), Allah (the Lord) will make the path to heaven easy for him. Verily, the angels spread their wings wide and are pleased with them. All the creatures in the heavens and the earth, even the fish in the sea, pray for the scholar [who has gone through the theory and practice of knowledge several levels higher and has not changed his chosen path]! The superiority of the scholar («alim) over the [mere] worshiper («abid) [3] is like the superiority of the [full] moon [on a cloudless night] over other lights (stars). Indeed, scientists successors of the prophets. The latter bequeathed their knowledge without leaving gold and silver! And whoever can interact with them (get knowledge, learn) will be the owner of enormous wealth (huge inheritance)!» The Prophet Muhammad (peace and blessings of God be upon him) said: «The superiority of a scholar (’alim) over a [mere] worshiper (’abid) is like my superiority [as God’s final messenger] over the worst of you, that is, the worst is a believer, but his there are many sins and they are of various kinds. Then the Prophet continued his speech as follows: «Indeed, the one who teaches people good things (beneficial people) [of course, he has the necessary knowledge, necessary skills and experience in this field, spends a lot of energy and energy to absorb many years of his life.], Allah (Lord) He bestows his mercy; the angels, as well as all creatures on earth and in heaven, even the ant in the anthill and the whale [in the sea] pray for him [asking the Lord to forgive this person’s sins]». Our Prophet Muhammad (peace and blessings of God be upon him) said: «The best of you is the one who studies the Qur’an [the person who learns to read it in the original, the person who follows its meaning and actions, is happy in both lives] and conveys this knowledge to others [to others to read it in the original helps to learn; Shares other instructive and advisory notes of the Qur’anic text]». Prophet Muhammad (peace and blessings of God be upon him) said: «He who has wisdom [learns to use his mind effectively with the grace of God] will succeed.» Prophet Muhammad (peace and blessings of God be upon him): «Those who will regret the most on the Day of Judgment are those who had the opportunity to get acquainted with new knowledge (sciences) on earth, but did not use it (did not strive for it) those who do not learn new languages; Those who have not learned to read the Qur’an in the original and who have not been able to acquire the minimum religious knowledge that ensures its peace of mind and commitment to God and people in matters of religious practice, as well as kindness and correctness and justice in relations with others]. And those who have acquired [[everything useful] knowledge, benefited others [through teaching and guidance], but did not see any practical benefit for themselves [who will regret greatly on the Day of Judgment for having missed a good opportunity]». Our Prophet Muhammad (peace and blessings of God be upon him) said: «Life on earth belongs to four categories of people [each of them achieves something in the state of prosperity on earth and thereby lays the foundation for the eternal future]. Allah (Lord) gave wealth and knowledge [they worked, tried and received divine blessings for financial wealth as well as knowledge, wisdom and life experience]; here [in the wealth and wisdom given to them] they show piety [they avoid obvious sins and fulfill their obligations according to their means and capabilities], and they also strengthen family relationships and do not forget their duties to God [for example, they give alms to one of their material wealth gives a part to others or gives selfless help to others with advice, shares knowledge; financing important charitable socially useful projects]. Their place [before God and society] is the best [they have the best prospects in earthly and eternal things]. Our Lord gave them knowledge [fundamental knowledge in the sciences and life in general], but did not give them material wealth [enough for living and small favors, but for large and expensive charitable projects, first-class equipment, they have no money]. At the same time, they are sincere in their intentions [this is not just a fantasy or a light desire, but is realized through their daily self-control, hard work, perseverance and patience]: «If I had wealth, I would have wealth. would do good like so-and-so [referring to someone in the first category]». Their intentions are counted before God, and in the reward [for the life they lived and the deeds they did in it] they are considered the same [as the first category, what they did, what they really wanted to do]. Allah (God, the Lord) gave wealth but did not give knowledge, and they are those who squander their wealth [on pastimes, sins]; this [wealth given to them] they do not show piety [sins and low, immoral deeds, as well as bad habits become commonplace for them], they do not strengthen family relations [wealth puts a high wall between them. They and their relatives are unfaithful and careless] and do not remember their duties to God. They will be worse off [from an earthly and eternal perspective].

A plan is needed to understand what to do with knowledge and what to make of it.

A plan is also needed to form new skills with the intention of acquiring new knowledge.

INNER WELLTH

Internal wealth is a person’s spiritual world, his mind, emotional world, moral qualities. Because the maturity of a person is his wealth! It is an ability, to give your world to others, to open your point of view, to expand your space to others – this is the wealth of the soul. The wealth of soul can be different, some write books, some paint, some discover new things, some do something in their chosen space. But the highest spirituality is high morality and a sincere, simple, grateful and respectful attitude to the world around us. Inner wealth, on the one hand, is spiritual balance, lack of indifference, and discipline at the subtle, very subtle levels of the subconscious. On the other hand, this is your sibling. When all the organs are healthy, it is wealth. The inner wealth of a person is the creative spirit imbued with long-term experience of knowing the surrounding world as a means of emotional nourishment of his spiritual being. Most of those who do not appreciate science, art, literature, music, painting at all, are very rich, even if they are rich, they remain morally paralyzed throughout their lives. It’s not fun to hang out with such people, you can’t share thoughts with such people, because they don’t suffer from emotional stress, the animal or material principle is there from the day they were born… And, of course, the more spiritually rich people there are in society, the more open and interesting life becomes. … Money is not an ideal, the ideal is the INNER KINGDOM. Money is the means to achieve that state.

Do you know how to earn money and how to spend it properly? There is nothing easier than the process of spending available funds. However, everything is not as simple as it seems at first glance. Both the process of earning money and the process of spending what you earn have their own nuances, increase grace in money. What is grace in money? This is an opportunity to use the funds as effectively as possible so that they are not wasted, but spent on something that is really necessary and useful, including for eternal life, because the life of this world is transitory, money is blessed only if it is earned in a permissible way, ill-gotten and uncharitable money, no matter how great, is wasted, therefore, each of us has a duty to do our best to earn the allowed income, Our Lord says in the Qur’an: «Eat clean (halal) things and do good (by performing obligatory and desirable actions)» (Surah Mu’minun «Tafsir al-Jalalaini» verse 51). The Messenger of God (peace and blessings of God be upon him) said: «Seeking a permissible income is a duty after duty (faith, obligatory prayer)» (al-Tabarani).Prudence in spending funds. Along with receiving material benefits, we are also responsible for spending them properly. We should be grateful for the blessings of our Lord and avoid extravagance. But, at the same time, in the pursuit of frugality, one should avoid another extreme, which is stinginess. Allah Almighty warns about this in verse 29 of Surah «Isra», which means: «Do not be stingy as if your hands were tied with an iron chain around your neck, do not spend on good things, you will not be able to stretch them.» But don’t be too generous by spending money uncontrollably. then either you will be guilty of greed, or you will be penniless, and you will regret it.» And also the Prophet (may God’s blessings and peace be upon him): «Eat, drink, dress and give charity, avoid extravagance and arrogance» (quoted by Imam al-Bukhari). Charity brings hearts together, a wonderful thing that unites people and strengthens friendship. It also increases the grace in our possessions. Charity heals us and our loved ones. The Prophet (peace and blessings of God be upon him) said: «Protect your wealth with zakat, treat your (mental, not physical) illnesses with zakat, and ward off difficulties with prayer» (Narrated by Abu Dawood and Tabarani). By sharing our possessions with those in need, we do not diminish our share from the Lord Himself. Moreover, Allah Almighty promises to increase the share of the giver of zakat (meaning): «Whoever gives a good loan to Allah Almighty (spends his property sincerely for religious needs and lends to the needy without interest), He will increase it, (property used) several times. Allah, the Exalted, reduces (provision) and increases (as He wills). To Him you will be returned» (Surat al-Baqarah, verse 245). In another verse: «Unless you spend from what you love (in the way of God), you will not attain piety (and God’s pleasure), and no matter how much you spend, God knows it (and will reward you)» (Surah Ali Imran, verse 92). We should not forget to trust the Creator who gave it to us. Our Lord reminds us about this in the Holy Qur’an (meaning):» (Allah gives him a way out) and gives him an inheritance from where he did not expect. He is sufficient for those who put their trust in God. Indeed, God is all-sufficient completes what he wills. Allah has made a measure for everything (every creature) (predestined everything even before creation)». Whoever trusts in Allah, he will not be left without an inheritance. It is also said in the hadith of the Prophet Muhammad: «If God If you had taken risks, He would have given you an inheritance like Himself, as He gives to birds that fly away hungry and return full.» (Narrated by Imams Ahmad, at-Tirmidhi and an-Nisa’i) Here we see that trust in God should not lead to isolation from the truth and idleness. Belief in God should be connected with work and certain actions, because a bird must leave its nest and search for food, God will give him food and he will return full, and we should work hard and be diligent, and at the same time, we should believe in God with all our hearts, in the hadith, one day our Prophet (peace and blessings of God be upon him) was asked: «O Messenger of God, shall I tie a camel and put my trust in God, or shall I untie it and put my trust in it?» is said to have asked. The Prophet ﷺsaid: «Tie and trust!» – answered. (Narrated by Tirmidhi).

INNER KINGDOM

The Ascended Spirit into the Inner Kingdom (sixth heaven) has three qualities:

– A state of complete self-sufficiency, no one cares

– He is completely self-sufficient and does not need anyone’s help

– Absolutely Independent, does not depend on anyone, but this does not mean complete Needlessness, man is 100—1=99 less than one, he is only Allah Subhanahu wa Taalya

Then the question arises, why do we pray, even if we are a perfect Spirit? In order not to repeat the mistake of the devil. Because there was pride in his chest and cruelty in his heart. In this case, it is impossible to be like God. And the reason for man’s creation is basically to be like God, even if you don’t want to be like him.

GOD’S KINGDOM

The seventh heaven is the infinite supreme consciousness of God. Basically there are 7 heavens and 24 levels in total. As for the seven heavens. This division is given to human consciousness because, for example, there are seven layers in the astral field of the Earth. But in addition to the 7 layers, there is also a Spiritual world – the world of inlay spirits. There are 24 levels. This is the Spirit World. Apart from the spiritual world there is a ridiculous material world with 59 levels of density.

How were the 1st, 2nd and 3rd (levels) of the heavens divided? It can be said that the first heaven is our visible Cosmos. The Second and Third Heavens are subtle-material civilizations of different density levels.

The second heaven is the «world of demons». They live at a higher level of density than the visible Cosmos, that is, not in the stars, but at a higher vibrational level. Their bodies are made of fire. He was not human. Man is made of water and clay, because clay contains all the substances found in the human body, silicon, carbon, etc. There is the physical body is made up of the elements contained in the soil. The demon’s body is simply created by a soul called «fire». This energy is not necessarily a burning fire. Plasma is called plasmoids. Plasma is fire. The third heaven is most likely higher vibration plasmoids, the «world of jinn» who follow the path of Allah and believe. The fourth heaven is the astral (barzakh) world.

The fifth heaven is the unrealized Spirit World, the world inhabited by low-vibrational inlays.

The Sixth Heaven is the mid-level Spirits, which we designate from the 9th to the 16th level. The Seventh Heaven is already Paradise, with Angels in it. And the throne of Allah is higher than the Seventh, completely outside the spiritual world. Only a few of the angels can reach it, they are able to unite with the divine consciousness as completely as possible, they are practically indistinguishable from it in terms of properties.

Every Soul living in this world or other worlds or on Earth has the potential to become a supreme Angel if he reaches the highest level spiritually. That is, after the body of the attributes of the Creator (99 artistic names, 6 essences, 8 attributes) is resurrected from the grave and passes through the Terrible Judgment, it immediately rises to a higher level and reaches the point where it can see this Throne itself. All people can reach such a spiritual level whether they want to or not. What I want to say is how blessed Muhammad (pbuh) was to see the face and throne of God.

Those at the 23rd and 24th levels (those at this level are all Spirits) because they have attained a higher spiritual level. Full access is not available to those who have reached level 22. Levels 23 and 24 have full access. What is Tron? The throne is a symbol. Of course, there is no tangible throne that we can imagine. It is a sign of God’s presence everywhere at the same time. When you are so fully integrated, you feel all of humanity as a separate part of your body, so God did not create man in vain. Love all mankind brother. You feel like you created the entire human race. They feel like they made you. If a person has someone to love, life has meaning for him. And to love all humanity, to be a helper as much as possible, this is a great energy. If there are no worlds, then the presence of God within himself, the Laws of Science established by Love, will disappear. You will understand this when you unite yourself with the Creator.

ATTRACTED TO ME

Who should you try to be like? To a famous singer, athlete, businessman who doesn’t need you at all, even if you die? or the one who loves you more than your parents and can protect you from all evil?

Inner light: I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life. I am the Light that illuminates the conscience and consciousness of every individual and leads to the path of truth and correctness. This light is God’s Truth, and that light gives daily guidance with an inner voice.

In many verses of the Qur’an, Allah has called a person who does not worship Him as dead. And here two parallels can be drawn, two main concepts can be distinguished. The first is the connection between life and death. Whoever worships the Creator is a living person. A person who refuses to worship God is dead, that is, spiritually dead, even if he eats and drinks and walks on earth.

The second image is the connection between light and darkness. Light has been given to those who worship Allah. What is the purpose of Inner Light? The purpose of light is to help and assist in reaching Paradise. The light helps to reach the right place in a short time without falling and without bad consequences. That is, the enlightened person knows his destination – Paradise and the right path to it – the Book of God – the Qur’an and the way to get there.

FUNDAMENTALS OF ISLAM

Shahada without knowledge and understanding of the family of the Basics of Iman is just temporary emotions and empty words. Before starting prayer, you need to carefully familiarize yourself with the basic concepts of Iman in order to get the maximum benefit from the prayer you read. The second status of the Islamic religion is the foundations of Islam.

Consists of five principles and often regulates a person’s external qualities and actions:

Reading two testimonies

– (Shahada) «La ilaha illallah Muhammad rasul-Allah»

– Performing five daily obligatory prayers

– Fasting in Ramadan

– Issuance of zakat to a person whose property exceeds a certain amount 5) A once-in-a-lifetime pilgrimage

There are several conditions required to obtain a certificate of acceptance of Islam, the first is «La ilaha illa Allah (There is nothing worthy of worship except Allah).»

– Education that eradicates ignorance;

– Strong faith that eliminates doubts; 3) Acceptance is the skin of denial;

– Skin of disobedience – submission;

– Shirk’s skin – devotion;

– The skin of hypocrisy is honesty;

– The skin of hate is love;

– Denying objects of worship other than Allah and avoiding them, that is, avoiding Shirk

A Muslim knows the meaning of these conditions, does not doubt it, does not deny it, submits to it, is sincere, loves it with all his heart, and also rejects idols and deities other than Allah, then the evidence of accepting Islam will be correct and he will have a chance to achieve the mercy of Allah if this testimony (shahadah) reaches the heart.

The second condition for the certificate of acceptance of Islam is «Muhammad rasul-llah.» There are several conditions for recognizing the mission of the Prophet Muhammad:

– Undoubtedly believing what the Prophet said;

– Obedience to what the Prophet commanded;

– Avoiding things prohibited by the Prophet;

– Do not place anyone’s word higher than the words of the Qur’an, then the words of Muhammad (hadith);

– Do not introduce into religion what it does not prescribe for evil purposes, whether in words, deeds or beliefs;

– Do only what the Prophet has authorized (for example, saying greetings when his name is mentioned)

– Do not pray to the Prophet, do not ask him for help, etc.

– Respect the words of the Prophet and respect his hadiths

Solat (namaz) means «prayer» in Arabic. In Sharia: a set of certain actions and words starting with takbir (the words «Allahu akbar») and ending with taslim (the words «as-salamu alaikum»). Prayer is the most important pillar of Islam after the certificate of acceptance of Islam. Allah, the Most High, made the prayer of the Prophet Muhammad obligatory on the night of Migration over the seven heavens.

Saum (fasting) – linguistic meaning: «to refrain from something.» According to Sharia:

abstaining from food and drink from the time of morning prayer until sunset, as well as from other things that break the fast, with the intention of fasting. The post has two bases:

Avoid activities that break your fast from the time of morning prayer until sunset; Intention to worship Allah during this fast;

Zakat (obligatory charity) – linguistic meaning: «surplus», «growth (of harvest)». In Sharia: a fee levied on the property of a certain group of people that has reached a certain amount. This was considered the cleansing of the soul of God’s servant. And the distribution of zakat is a reason for the unity of the Muslim community, love and unity.

Hajj (pilgrimage) – linguistic meaning: «intention, goal, desire, departure.» In Shariah: Performing religious rituals at specific times in accordance with the Sunnah. Hajj is considered a pillar of Islam, and Muslim scholars unanimously agree that performing Hajj once in a lifetime is mandatory.

Ihsan

Ihsan has one basis: Worship Allah as you see Him, and if you cannot do this, worship as

Allah sees you. (during prayer)

CODE OF LAWS

Islamic Sharia is a set of laws that regulate man’s relationship with God, other people, society and the environment, what is permitted and what is prohibited, and is mandatory according to the Qur’an, Sunnah and the words of the Salaf (in the case of Shiites – Ahl al-Bayt) and ijtihad of scholars. The most important of these laws are the five pillars of Islam (witness, prayer five times a day, 30 days of fasting in the month of Ramadan, obligatory charity and once-in-a-lifetime pilgrimage)

Sharia actions are divided into eight: Duty, Desirability, Sunnah, Mustahab, Muba, Haram, Makrooh, Mufsid. It is the duty of a Muslim to perform the first five of these eight and abstain from the last three.

Debt (fard) is divided into two parts: «Ayn» and «Kifaya»: «Ain fard». Responsibilities are directly assigned to every Muslim and must be fulfilled.

A Muslim must perform these duties personally. One’s duty cannot be fulfilled by another. Like prayer and fasting. Kifaya Fard: duties that fall on the shoulders of all Muslims through the performance of some Muslims, although they are obligatory on all Muslims. However, if no one does, the entire community is responsible. (juma and janaza prayer, defense of the fatherland)

Desirability (wajib)

Wajib are actions that are not required to be performed as a duty, but are determined by solid evidence. For example, making sacrifices, performing Utir prayers (after praying five times a day) and Al’Eed (holiday prayer), etc.

Sunnah is the actions performed by the Prophet Muhammad (peace and blessings of Allah be upon him) and who expressed his gratitude for their accomplishment. The Sunnah is divided into three parts: Muakkadah Sunnah (Verified Sunnah) Gairu Muakkad Sunnah (Unverified Sunnah) Zawaid Sunnah (Excessive Sunnah).

Mustahab – in religious terms, the actions of the Prophet Muhammad, which he sometimes performed and sometimes did not perform. This includes some nafl prayers (additional prayers) and fasting. In addition, it is mustahab to perform the morning two-rakat prayer (fajr) after dawn, to perform the midday four-rakat prayer (zuhr) late, in the heat, until the evening comes, and also to perform the evening three-rakat prayer (maghrib) immediately after the time comes. There is possible reward for those who do it, and no sin for those who do not. Ibn Abidin said that the terms mandub, mustahab and nafil have the same meaning.

Mubah – to do or not to do, there are no religious obstacles, that is, actions according to the will of a person. For example, food, sleep, etc.

Haram are things that are strictly prohibited in Islam. Drunkenness, gambling, adultery, murder, gossip, slander, etc.

Makrooh in the dictionary means something unpleasant, hateful. If expressed in religious language, then this is an unpleasant, bad action from the point of view of religion. This makruh includes actions such as wasting water during ablution and ablution. Makrooh is divided into two parts: Makrooh, which is close to haram (Tahriman makrooh). For example: wasting water during ablution, etc. Makruh is close to Halal (Tanzihan Makruh). For example: rinsing the nose with the right hand, etc.

The mufsid is what disrupts the worship service that has begun. Deliberately committing mufsid results in sin. If it is done by mistake, there is no sin or suffering. This includes actions such as laughing uncontrollably during prayer, etc.

WORD OF GOD

The Qur’an is the word of God, which begins with Surah Fatiha and ends with Surah Nas. This is the word of God revealed to Muhammad, the last prophet of God to mankind. There are 114 suras and 6236 verses in the Quran. The Qur’an was written in literary Arabic and is the basis of Islamic Sharia. Allah promised to preserve the Quran from changes and additions. This includes beliefs, worship, human relationships, etc. The judgments of the issues are stated in a general and individual form. Surah Alak of the Quran is considered the first revelation, and the first verses of Surah Muddassir are considered the first verses of the message. Therefore, some scholars believe that Muhammad became a prophet with the revelation of Surah Alyak and a messenger with the revelation of Surah Muddassir. The verses of the Quran are divided into two parts depending on the reason for the revelation: Ayats revealed by Allah without any reason; Verses revealed in connection with a specific event or for other reasons; The Quran was revealed in fragments over a period of 23 years. Prophet Muhammad ﷺspent most of this time in Mecca. Therefore, scholars divide these verses into «Makkah» and «Medina» verses: The Meccan verses are a harsher style and a shorter version as they are intended for mushriks who oppose Meccan Islam. At the same time, Meccan Ayats often touch upon issues of monotheism, faith in Eternal Life; Medina verses – at this time the number of Muslims increased, often in a mild form, talk about the rulings of Sharia in relation to Muslims. At the same time, as jhad is legalized and the hypocrisy of the hypocrites is exposed, the verses about jhad and hypocrites become more frequent.

SUNNAH

The Holy Quran commands to follow and obey the Prophet Muhammad, therefore the Sunnah is considered the second basis of Islamic Sharia. Sunnah refers to any word, deed or inner support of the Prophet. At first, Prophet Muhammad did not approve of the writing of hadith from him. For example, these words: «Do not write anything in my name except the Koran. And if someone writes something other than the Koran in my name, let him erase it.» However, when his companion named Abdullah ibn Amr asked about this, he pointed to his mouth and said: «Summer! I swear that my soul is in His Hands, nothing but the Truth will come out of this.» And as Hafiz al-Sahawi said In the book Fath al-Mughis, Islamic scholars unanimously allowed the writing of the Sunnah. Recently, a movement of «Koran scholars» has emerged, claiming that the Sunnah has undergone changes and that only the Qur’an should be followed and Shariah should be drawn from it. In response, Muslims who accept the Sunnah cite verses from the Koran itself, calling them to follow the coming prophet. For example: «Verily, he does not speak at will. It is just a revelation that is written (in the heart) ” (Surah Najm, verses 3—4). «Take whatever the Messenger gives you and abstain from what he forbids!» (Surah Al-Hashr, verse 7). In addition, the following hadith was transmitted from the Prophet: «When the hadith reached one person from me, he said: «Between us and you is the Book of God! «We consider what is permitted in it to be halal and what is forbidden to be haram,» he might say. However, in fact, what the Messenger of Allah prohibits is the same as what God himself prohibits!»

Ijma is the unanimous agreement of Muslim scholars in the post-Prophet era. Ijma does not include the actions of the Companions at the time of Prophethood, since the actions of the Companions at that time are in themselves considered evidence of Shariah. If the scholars agree with the decision, no one is allowed to violate it or deny it, because the Prophet said: «My ummah does not intend to go astray.» There are two types of ijma: «Ijma Qatgiy» is ijma with the explicit consent of the ummah. For example: agreement that prayer is obligatory, agreement that adultery is haram, etc. «Ijma Zannii is an ijma that follows something or says nothing. That is, following what one scientist says, other scientists do not say anything or oppose it. There was disagreement among Muslim scholars regarding the confirmation of this type of ijma, that is, accepting it as evidence. Shaykh al-Islam Ibn Taymiyyah says: «Ijma is the unification of the Salaf in something, even if after them the differences intensified and the ummah split.»

Qiyas is a method of ruling by similarity (analogy), widely used in Islamic jurisprudence. Among Muslim scholars, qiyas ranks second after the Koran, Sunnah and Ijma. However, there are permitted and prohibited types of Qiyas. One of the prohibited types is making a judgment based on evidence from the Quran and Sunnah. Ibn Masgud said: «If you rely on Qiyas in matters of religion, you will make many haram things halal and you will make halal things haram.» Allah said (to Satan): What prevented you from prostrating when I commanded you? He replied: I am better than what you created! You created me from fire and him from clay.» Al-Hasan al-Basri and Muhammad ibn Sirin, based on this verse, believed that the first forbidden analogy (qiyas) was used by Iblis (Satan).

Ijtihad: Research and works of a scholar on Shariah. Conditions of a mujtahid (fiqh scholar) when performing ijtihad: Knowledge of the proofs of the fundamentals of Sharia, Quran, Sunnah, etc. are necessary for ijtihad. Knowledge of rulings on the authenticity or weakness of hadith, such as people in the chain of hadith (Isnad) It is necessary to know nasih and mansukh (i.e. verses and hadiths that cancel a ruling), and also know ijma, so as not to make a ruling based on things whose ruling canceled or contrary to ijma. Ability to distinguish between dubious evidence. Knowledge of the meaning of verbal signs such as «general and particular», based on the basics of language and fiqh. Must be able to make judgments based on evidence.

USUL AL-FIKH

Fiqh – meaning «understanding». The word fiqh is used in this sense in several places in the Quran. For example: «… but you do not understand their praise…» (Isra, Ayat 44) In Sharia terminology, Fiqh: knowledge of Sharia judgments about action through evidence. Sometimes these sentences themselves are called Fiqhs. The foundations of fiqh are: Koran, Sunnah, Ijma, Qiyas. The actions of Muslims (who have reached the age of Baliat) are generally and comprehensively considered and regulate a person’s relationship with the Creator, himself and other people. Fiqh Mukallaf includes the words, deeds, agreements and property of a person. Fiqh is divided into two parts: Verdicts of prayer: prayer, fasting and pilgrimage. Relationship verdicts: contracts, property expenses, crime and punishment, surety, and so on. The influence of knowledge of Fiqh lies in the righteousness of the servant of Allah, the correctness of his actions, the correctness of his morals. And if a Muslim is corrected, then the jamaat will be corrected, and the result will be a happy life in this world and the pleasure of Allah in the Akhirat. Prophet Muhammad (peace and blessings of Allaah be upon him): «Allah, who means well, will make religion understandable.»

Madhhabs

Among the Fiqh madhhabs (schools), there are also individual ones, where one scientist has thoughts and views on Sharia issues, but it is not fully developed due to the lack of students who could disseminate and explain it. In addition, there are popular media where the views of the founding scholars of the mujtahids are developed by students. This was the name of the imams who founded the Madhabs. Among these Madhhabs are the Hanafi Madhhab, the Maliki Madhhab, the Shafiqi Madhhab and the Hanbali Madhhab. At the same time, the Mazhabs of Zahiri are sometimes added. These Madhhabs are called «Ahl-Sunni». In addition to the Ahli-Sunnet Madhhabs, there are the Jaafari and Zaydi Madhhabs of the symbionts, as well as the Ibadi Madhhab of the Kharijites.

Madhab Hanafi

The Hanafi Madhhab is an Ahl-Sunni school of fiqh that is based on Imam Abu Hanifa. After the name of its founder, it is called the «Hanafi Mazhab.» Abu Hanifa, whose real name was Nugman ibn Sabit, was born in 80 (699). He was born in Kufa and died there in 150 (767). Scholars belonging to the Hanafi Madhhab called Abu Hanifa «Imam Agzam (great imam). Some historians consider Abu Hanifah to be one of the Tabigeen because he transmitted hadith from his companion Malik ibn Anas. But other historians believe that he is a follower of the Tabi’in. Although Imam Abu Hanifa was a scholar who knew many issues of Islam, his main work was in the field of fiqh. Abdullah ibn al-Mubarak said: «I do not know anyone who could be equal in knowledge of fiqh.» Al-Shafiqi: «Everyone in fiqh exists thanks to Abu Hanifa.»

Madhhab of Maliki

The Maliki madhhab is an Ahl-Sunni school of fiqh that is based on Imam Malik ibn Anas.

Founded by Malik ibn Anas Hijri in 96 (711). He was born in Medina and died in 179 (795). Imam Malik is from the Royal Court of Humayra and emigrated from Yemen. His family became famous for Sharia education, and he himself acquired the title «Imam Dar al-Hijra („al-Hijra“ – the city of Medina).» Imam Malik paid great attention to hadith and left behind a collection of hadith «Muwatta»

Madhab Shafiqi

The founder of the Shafiqi Mazhab is Muhammad ibn Idris al-Shafiqi. Born in Gaza, Palestine, in 150 Hijri. Muhammad ibn Idris, who memorized the Quran at the age of seven, received permission to give fatfa at the age of 15. Imam al-Shafi’i was educated by famous scholars: Imam Malik, Sufyan ibn Uyina, Imam Muhammad al-Shaybani. During his short life, al-Shafiqi studied in Mecca, Yemen, Iraq, Egypt and taught there. Imam al-Shafiqi was the first to introduce the science of usul al-fiqh and write the book Risala. Imam Ahmad ibn Hanbal considered him his teacher and mujaddidi, who was sent to renew the religion of Allah. According to annual estimates, Hijra circled the world in 204.

Hanbali madhhab

The founder of the Mazhab is Imam Ahmad ibn Muhammad ibn Hanbal al-Shaybani. 164th year AH (778) He was born in Merv and died in 241 (855). Imam Ahmad, who was orphaned by his father at a very early age, paid great attention to Sharia subjects, including hadith, and became a great muhaddi. He was raised by the famous followers of Abu Hanifa, Imam Abu Yusuf, Imam al-Shafiqi, Waqi ibn al-Jarrah. Even his teachers were Abu Daud, Imam Muslim, Imam al-Bukhari. Imam Ahmad sees a lot of pressure from the devout Mu’tazis who follow the caliphs who came to power. He remains one of the most famous religious writers and was imprisoned and tortured for a long time. Imam Ahmad called for obtaining sharia evidence from the Qur’an and Sunnah and forbade blindly looking at the words of imams. He said: «Do not blindly follow my fatwas, the fatwas of Malik, al-Shafi’i, al-Awza’i and al-Thawri. Receive your fatwas where they received their fatwas.» Ibn al-Jawzi reported the words of

Imam Ahmad: «Whoever greets the Messenger of Allah, and if he does not accept the hadith

``Sahih», then he is on the verge of extinction!»

ON THE PATH OF ALLAH

The word «jhad» means «struggle, effort, war.» Definition of the word «jhad» in «modern dictionary of the Arabic language» the following: «War with non-aligned infidels or war in the path of Allah. The struggle to protect religion or the Motherland.» But this word is used not only in the sense of fighting enemies, but also in the sense of fighting lust and the devil. Imam Ibn al-Qayyim al-Jawziya says: There are two types of jhad: against the enemy and against oneself, and jhad against oneself is much better and harder than jhad against the enemy. In fact, if a person cannot conduct jhad against himself to do what he is commanded and avoid what is forbidden, then he cannot conduct jhad against the enemy. However, there is a third type of enemy, and a person who does not fight against it cannot wage jhad either against the enemy or against his own ego. He’s the devil. Conducting jhad against him is the basis of jhad both against the enemy and against oneself. Allah Ta’ala says: «Verily, Satan is your enemy, so treat him as an enemy. He invites his people to become the inhabitants of Hell» (Sura Fatir, 6). The command to treat Satan as an enemy shows how important it is to wage jhad against him and direct all your efforts towards fighting him. Because the devil is an enemy who does not stop fighting with the servants of Allah and does not weaken!“. Also, Ibn al-Qayyim preferred Jhad with evidence and explanation to Jhad with the sword, and said that this Jhad was done by the Prophets and the Imams who followed them. This verse proves it: „If We had willed, We could have sent a warner to every place. Therefore, do not submit to the disbelievers and wage a great jhad against them through the Qur’an! (Surah Furqan, verses 51—52)

EXCEED THE LIMITS

The Last Judgement, Judgment Day – in the eschatology of Abrahamic religions – the final judgment of God to determine the righteous and the sinners and determine the reward of the former and the punishment of the latter.

Exceeding the limits set by the Holy Book of Allah, the Holy Qur’an and the Sunnah of the Prophet Muhammad, is a sin according to the religion of Islam. Through His prophets, Allah showed people things that harm their health, destroy their relationships with the people around them, and shake a Muslim’s faith in Allah. The Holy Qur’an and the Sunnah of the Prophet Muhammad clearly state the boundary that a Muslim should not cross, because if he crosses it, he commits a sin. By committing sins, a Muslim harms himself and others not only in the present, but also in the future and the afterlife. Sins committed during earthly life lead a person to one of the seven circles of hell, depending on how many they commit and how serious they are. In Islam, sins are divided into major or serious and minor. A person who receives forgiveness for small sins regrets what he did and does not do it again, if he does it again, he is sick and needs to heal his soul. The help of a comprehensive psychiatrist, psychotherapist, psychologist will not be superfluous, but the best healer is god and his destiny.

The greatest sins in Islam: This type of sin in Islam is the most serious, for committing it, a person must be punished, i.e. treated. In Islam, the greatest sin in terms of rank is idolatry, polytheism (shirk), which is a mortal sin, great, and there is no salvation for a person who worships idols. In Hell, one suffers severe and terrible torment; Slandering an innocent woman and accusing her of adultery is also a grave sin in Islam; The greatest sin in Islam is killing a believer. Killing any person is forbidden by Allah Ta’ala, but killing a Muslim who believes in one Creator is the gravest sin in Islam and its punishment will be merciless; Witchcraft, which causes the sorcerer to leave Islam or cause any harm to a person; usury lending money with interest or living with interest; leaving the battlefield of a Muslim is tantamount to allowing a Muslim to trample on his holy places and disgrace his religion; encroachment on the property of an orphan; In Islam, despairing of forgiveness and atonement is a great sin, because it shows a desperate lack of faith in God, who is the guardian of believers, who raised and preserved man in the womb, false identity; adultery; homosexuality; eating pork, as well as carcasses and haram (forbidden) products, a Muslim is allowed to eat and drink only halal (permitted); drinking alcoholic beverages. If a sin is committed in the holy Kaaba and Mecca, any degree of gravity of the sin is increased in Islam, because this area is the holy place of worship of Allah, as well as the biggest sins in Islam: skipping fasting during Ramadan without reason; organization of sin – this type of activity includes organization of brothels, pimping; refusal to pay zakat if a person is included in the category of those who are obliged to pay zakat; unscrupulous relations in purchase – sales transactions, fraud; breaking the relationship with parents or relatives; If there is no good reason to leave the obligatory prayer for five times. a bad moral trait in a person: arrogance, does not fit into faith, belongs to sin. A person can go to hell for abusing other people and even animals, as mentioned in the hadith of the Prophet Muhammad, a woman who starves a cat will be punished with hellfire. Sins in Islam are not limited to this list: there is a whole list of forbidden and undesirable actions according to Islam, as Allah Ta’ala warned Muslims through His Prophets. If a Muslim wants the angels of God to protect him, protect him from the devil, and not lose God’s mercy and forgiveness, he should pay attention to all these warnings.

Minor sins in Islam: Less serious sins are called minor sins, they are sufficient in number. A person who commits a lot of small sins may end up committing major sins, so it is very important for a believing Muslim to avoid small sins. They alienate a person from the pleasure and mercy of God, and for doing some of them, he should be held responsible and pay for the violated rights of people (gossip, bad behavior, etc.). Minor Sins in Islam: Indecent Appearance; bad attitude towards neighbors; envy and hatred of people; using gold or silver dishes for food; hiring an employee if the conditions of his work and the amount of payment have not been agreed with him; sitting on graves; whispering of two people in the presence of a third, two people talking in a language that is incomprehensible to the third interlocutor; Sitting or urinating in the direction of the Kaaba, in places along the road, under edible fruit trees, in the nests of spiders, as well as in flowing water, in pastures; slander and slander, verbally abuse or gossip about you, and everything that can cause a break in friendship. This list does not include all minor sins in Islam – the list is much wider and longer, and Muslims who study the Holy Quran know all minor and major sins in Islam. Also, in order to acquire such knowledge, one should read hadiths and books of religious scholars who have acquired knowledge from the Sunnah of Prophet Muhammad. A Muslim should remember that any sin in Islam will humiliate his soul and distance him from the mercy of Allah Almighty. For a Muslim in the religion of Islam, sins are more dangerous than poison, because poison kills only human life on earth, and sin can deprive a person of eternal life and the blessings of the pious.