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Q-1;
Allaah, Exalted be He, sent His Prophet Muhammad, sallallaahu layhi wa sallam, to all
humanity as a guide and mentor. Allaah made His message the last one, and made it a universal
message until the Last Hour. Allaah sent down the Glorious Quran to Prophet Muhammad and
He preserved and protected it against any distortion, change, or alteration. We still recite the
Glorious Quran in the same form revealed to our Prophet Muhammad, sallallaahu layhi wa
sallam. The Glorious Quran is relevant for each and every time and place. It guides all people,
regardless of their different colors and languages, to the path of goodness and it leads them to the
truth, and to safety and happiness in this world as well as the Hereafter. Allaah, the Almighty,
said (what means):
"O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger
(Muhammad) explaining to you much of that which you used to hide from the Scripture and
passing over (i.e. leaving out without explaining) much. Indeed, there has come to you from
Allaah a light (Prophet Muhammad) and a plain Book (this Quran). Wherewith Allaah guides all
those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His
Will unto light and guides them to a Straight Way (Islamic Monotheism)." [Quran: 5:15-16]
The Glorious Quran contains all the rules, regulations, and guidelines that people need to reform
their lives and establish an ideal society based on morals, virtues, justice, and solidarity. The
Glorious Quran contains the fundamentals of the Islamic legislations, the pillars of Islam, the
lawful and the unlawful, rules of good manners, the history of previous nations, and the stories of
the Prophets and their struggle and sacrifice in order to convey the call for monotheism.
Allaah gave the Glorious Quran several attributes, including:
- Guidance. Allaah, the Almighty, said (what means):
"Verily, this Quran guides to that which is most just and right."
[Quran: 17:9]
- Perfection. Allaah, the Almighty, said (what means):
his day, I have perfected your religion for you, completed My Favor upon you, and have chosen
for you Islam as your religion." [Quran: 5:9]

Allaah, the Almighty, also said (what means):

"And We have sent down to you the Book (the Quran) as an exposition of everything." [Quran:
16:89]

- Healing for the hearts. Allaah, the Almighty, said (what means):
"O mankind! There has come to you a good advice from your Lord (i.e. the Quran, ordering all
that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt,
hypocrisy and differences, etc.) in your hearts, - a guidance and a mercy (explaining lawful and
unlawful things, etc.) for the believers." [Quran: 10:57]
The Merits of the Glorious Quran
The Glorious Quran has numerous, unparalleled merits. It is the word of Allaah sent down from
Heaven to earth. Many verses refer to the merits of the Glorious Quran such as:

"And verily, it is an honorable respected Book (because it is Allaah's Speech, and He has
protected it from corruption, etc.). Falsehood cannot come to it from before it or behind it (it is)
sent down by the All-Wise, Worthy of all praise (Allaah)." [Quran: 41:41-42]
The merits of the Glorious Quran are not restricted to those who apply its teachings, but they also
encompass those who recite and contemplate it. Allaah praised the reciters of the Glorious
Quran, as He said (what means):

"Verily, those who recite the Book of Allaah (this Quran), and perform As-Salaat (IqamatusSalaat), and spend (in charity) out of what We have provided for them, secretly and openly, hope
for a (sure) trade that will never perish. That He may pay them their wages in full, and give
them (even) more, out of His Grace. Verily! He is Oft-Forgiving, Most Ready to appreciate
(good deeds and to recompense.)" [Quran: 35:29-30]

Hadeeths
In addition to the above verses, there are many Hadeeths that indicate the merit of the Glorious
Quran, as well as applying its teachings and reciting it. The Prophet, sallallaahu layhi wa
sallam, said: "Recite the Quran, for on the Day of Resurrection, it will come as an intercessor for
those who recite it." (Muslim)
The Prophet, sallallaahu layhi wa sallam, also said: "One who was devoted to the Quran will be
told: 'Ascend (in the levels of Paradise) and recite carefully as you recited carefully when you
were in the world, for your rank will be at the last verse you recite'." (Abu Daawood, AtTirmithi, and An-Nasaa`i)

Q-2:
Obedience to the Prophet:
The Quran commands obedience to the Prophet (sallallahu alaiyhi wa sallam). Whenever the
obedience of Allah is ordered, the obedience of the Final Messenger (sallallahu alaiyhi wa
sallam) is also mentioned alongside. Here are some examples:

Say Obey Allah and the Messenger, but if they turn their backs, Allah loves not the disbelievers.
(Surah no 3, Verse no 32)

And obey Allah and the Messenger so that you may be blessed.
(Surah no 3, Verse no 132)

O those who believe obey Allah and obey the Messenger and those in authority among you.
(Surah no 4, Verse no 59)

Obedience to the Prophet (sallallahu alaiyhi wa sallam) does not mean that the people who were
present at the time of the prophethood of Allahs Final Messenger (sallallahu alaiyhi wa sallam)
were to obey him only, but the obedience of the Prophet (sallallahu alaiyhi wa sallam) is a
commandment for all of mankind and for all times. The Quran and Islam are for all people of all
times and if obedience to the Messenger (sallallahu alaiyhi wa sallam) was meant for only his
time, then it would mean that the Quran and Islam were also only meant for one time. But the
Quran refutes this idea:

Say: O mankind! Indeed I am the Messenger of Allah to you allso believe in Allah and His
Messenger, the Prophet who can neither read nor write and who believes in Allah and in His
Words and follow him so that you may be led aright. (Suratul Araaf 7:158)

Q-3:
Sunnah in principle can have two meanings: the Sunnah as a Feqhi terminology and the Sunnah
as a source of understanding Islam (Usul al-Feqh terminology).

Since you are comparing it with Hadith therefore my understanding is that it is the latter that you
are interested in so I focus on this one:
Sunnah, literally meaning a path, method, way, contains those religious practices that are
established by the Prophet (pbuh) among his companions and have passed to us by the consensus
of generations. These religious practices have mostly originated from the religion of Ibrahim
(pbuh) and the Prophet (pbuh) has made revisions to them or some additions where
appropriate. Sunnah is the way of life prescribed as normative for Muslims on the basis of the
teachings and practices of the Islamic prophet Muhammad (P.B.U.H) and interpretations of the
Qur'an.
The word sunnah (, ARABIC: [sunna], plural sunan [sunan]) is derived from the root (
[ sa-n-na]), meaning smooth and easy flow or direct flow path. The word literally means a
clear and well trodden path. In the discussion of the sources of religion, sunnah denotes the
practices of Muhammad (P.B.U.H) that he taught and practically instituted as a teacher of the
sharah and the best exemplar.
According to Muslim belief, this practice is to be adhered to in fulfilling the divine injunctions,
carrying out religious rites, and moulding life in accord with the will of God. Instituting these
practices was, as the Qur'an states, a part of Muhammad's responsibility as a Messenger of Allah.
(Qur'an 3:164, 33:21).
The sunnah of Muhammad includes his specific words, habits, practices, and silent approvals: it
is significant because it addresses ways of life dealing with friends, family and
government.Recording the sunnah was an Arabian tradition and, once people converted to Islam,
they brought this custom to their religion. The sunnah is a source of Islamic law.
The Sunnah is the an important source, and is commonly defined as "the traditions and customs
of Muhammad" or "the words, actions and silent assertions of him".
The Qur'an commands Muslims to follow Muhammad. During his lifetime, Muhammad
(P.B.U.H) made it clear that his traditions (along with the Qur'an) should be followed after his
death.
Q-4:
Fundamental Of Islam:
The Five Pillars of Islam (arkn al-Islm ; ;also arkn al-dn " pillars of
the religion") are five basic acts in Islam, considered mandatory by believers and are the
foundation of Muslim life. They are summarized in the famous hadith of Gabriel.

Five Pillars of Islam

Shahada: Faith
Shahada is a declaration of faith and trust that professes that there is only one God (Allah) and
that Muhammad is God's messenger. It is a set statement normally recited in Arabic: l ilha
ill-llhu muh ammadun raslu-llh (" ) There is no god but God (and)
Muhammad is the messenger of God." It is essential to utter it to become a Muslim and to
convert to Islam.
Salat: Prayer
Salat (s alh) is the Islamic prayer. Salat consists of five daily prayers according to the Sunna; the
names are according to the prayer
times: Fajr (dawn), Dhuhr (noon), As r (afternoon), Maghrib (evening), and Ish (night). The
Fajr prayer is performed before sunrise, Dhuhr is performed in the midday after the sun has
surpassed its highest point, Asr is the evening prayer before sunset, Maghrib is the evening
prayer after sunset and Isha is the night prayer. All of these prayers are recited while facing in the
direction of the Kaaba in Mecca and forms an important aspect of the Muslim Ummah. Muslims
must wash before prayer; this washing is called wudu ("purification"). The prayer is
accompanied by a series of set positions including; bowing with hands on knees, standing,
prostrating and sitting in a special position (not on the heels, nor on the buttocks). A Muslim may
perform their prayer anywhere, such as in offices, universities, and fields. However,
the mosque is the more preferable place for prayers because the mosque allows for fellowship.
Zakt: Charity
Zakt or alms-giving is the practice of charitable giving based on accumulated wealth. The word
zakt can be defined as purification and growth because it allows an individual to achieve
balance and encourages new growth. The principle of knowing that all things belong to God is
essential to purification and growth. Zakt is obligatory for all Muslims who are able to do so. It
is the personal responsibility of each Muslim to ease the economic hardship of others and to
strive towards eliminating inequality. Zakt consists of spending a portion of one's wealth for the
benefit of the poor or needy, like debtors or travelers. A Muslim may also donate more as an act
of voluntary charity (sadaqah), rather than to achieve additional divine reward
There are five principles that should be followed when giving the zakt:
The giver must declare to God his intention to give the zakt.
The zakt must be paid on the day that it is due.
After the offering, the payer must not exaggerate on spending his money more than usual means.

Payment must be in kind. This means if one is wealthy then he or she needs to pay a portion of
their income. If a person does not have much money, then they should compensate for it in
different ways, such as good deeds and good behavior toward others.
The zakt must be distributed in the community from which it was taken
Sawm: Fasting
Three types of fasting (Siyam) are recognized by the Quran: Ritual fasting, fasting as
compensation for repentance (both from sura Al-Baqara), and ascetic fasting (from Al-Ahzab).
Ritual fasting is an obligatory act during the month of Ramadan Muslims must abstain from food
and drink from dawn to dusk during this month, and are to be especially mindful of other
sins. Fasting is necessary for every Muslim that has reached puberty (unless he/she suffers from
a medical condition which prevents him/her from doing so).
The fast is meant to allow Muslims to seek nearness and to look for forgiveness from God, to
express their gratitude to and dependence on him, atone for their past sins, and to remind them of
the needy. During Ramadan, Muslims are also expected to put more effort into following the
teachings of Islam by refraining from violence, anger, envy, greed, lust, profane language, gossip
and to try to get along with fellow Muslims better. In addition, all obscene and irreligious sights
and sounds are to be avoided.
Fasting during Ramadan is obligatory, but is forbidden for several groups for whom it would be
very dangerous and excessively problematic. These include pre-pubescent children, those with a
medical condition such as diabetes, elderly people, and pregnant or breastfeeding women.
Observing fasts is not permitted for menstruating women. Other individuals for whom it is
considered acceptable not to fast are those who are ill or traveling. Missing fasts usually must be
made up for soon afterward, although the exact requirements vary according to circumstance
Hajj: Pilgrimage to Mecca
The Hajj is a pilgrimage that occurs during the Islamic month of Dhu al-Hijjah to the holy city of
Mecca. Every able-bodied Muslim is obliged to make the pilgrimage to Mecca at least once in
their life. When the pilgrim is around 10 km (6.2 mi) from Mecca, he/she must dress in Ihram
clothing, which consists of two white sheets. Both men and women are required to make the
pilgrimage to Mecca. After a Muslim makes the trip to Mecca, he/she is known as
a hajj/hajja (one who made the pilgrimage to Mecca) The main rituals of the Hajj include
walking seven times around the Kaaba termed Tawaf, touching the Black Stone termed Istilam,
traveling seven times between Mount Safa and Mount Marwah termed Sa'yee, and
symbolically stoning the Devil in Mina termed Ramee
The pilgrim, or the haji, is honoured in the Muslim community. Islamic teachers say that the Hajj
should be an expression of devotion to God, not a means to gain social standing. The believer

should be self-aware and examine their intentions in performing the pilgrimage. This should lead
to constant striving for self-improvement. A pilgrimage made at any time other than the Hajj
season is called an Umrah, and while not mandatory is strongly recommended. Also, they make a
pilgrimage to the holy city of Jerusalem in their alms-giving feast.
Q-5:
Rights of Neighbours
Choose your neighbor before choosing your residence, is a widespread Arabic proverb that
means that it is according to the value and merit of the neighbor that the price of the residence
should be estimated. A good neighbor is a source of happiness.
The Virtue of Being Kind to ones Neighbor in Islam
Islam considers the rights of the neighbor to be extremely important. The angel Jibreel
(Gabriel)
continued to urge the Prophet,
, to treat neighbors with kindness until he
thought that the Sharee'ah would assign him a share of his neighbor's inheritance. The
Prophet,
, said: Jibreel kept on recommending me to treat neighbors kindly and politely so
that I thought that Allah would order [me] to make them [my] heirs.The Quran recommends
treating neighbors kindly. Allah The Almighty Says (what means): {Worship Allah and associate
nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor,
the neighbor farther away, the companion at your side} [Quran 4:36] Look how the
Prophet,
, exhorted Muslims to be good to their neighbors and to honor them when he
said: and whoever believes in Allah and the Last Day, should serve his neighbor
generously. The narration of Muslim

states: Should be good to his neighbor.

The matter reached the degree that loving goodness for ones neighbor is considered a part of
faith under the Sharee'ah. The Prophet,
, said: By the One in whose Hands[1] my soul is, no
slave of Allah has true faith unless he likes for his neighbor what he likes for himself. A person
who is good to his neighbor is the best of people in the sight of Allah The Almighty, as the
Prophet
said: The best companion in the sight of Allah is the one who is best to his
companion, and the best neighbor in the sight of Allah is the one who is the best to his neighbor.
Noble Qur'an tells us that all of mankind is descended from one couple, Adam and Eve. Thus we
are all brothers and sisters, and our differences in languages and colors are but a mercy that we
might know one another. Language and race should never be a reason for discriminating against
people.
A Muslim should maintain good relations with his relatives, but he should not unjustly favor
them over others. Further, a Muslim must be good to his neighbors, no matter their religion. But

the Prophet Muhammad (peace and blessings be upon him) taught us that a "neighbor" is not just
the one next door but includes all those up to forty houses in all directions - effectively a whole
neighborhood.
An Ansar (emigrant) came to Prophet Muhammad (peace and blessings be upon him) and said
that he has recently purchased a house in a particular area and that his nearest person was such
that he had no hope of any goodness from him and that he felt unsafe from his mischief. Prophet
Muhammad (peace and blessings be upon him) told Imam Ali (as), Salman Al-Farsi, Abu Zar
Ghaffariand Miqdad ibn Aswad to go to the Mosque and announce: "He is not a believer whose
neighbour is unsafe from his mischief." They announced it thrice and then to Prophet
Muhammad (peace and blessings be upon him) pointed towards forty doors to his right and forty
to the left indicating that forty houses in every direction constitute ones neighbourhood. One is
obliged to observe their rights.
This concern for our neighbors can take many forms. It means to ensure that our neighbors have
the basic necessities, for a Muslim should not eat if his or her neighbor is going hungry. It means
that Muslims should wish for their neighbors what they wish for themselves. It means sharing
their happiness and sorrow. Further, it means to not spy on them and respect their privacy, to not
gossip about them, to not harm them in any way, and to keep common use areas - such as
apartment building entrances, streets and sidewalks - clean.
Prophet Muhammad (peace and blessings be upon him) was told of a woman who prayed during
night and fasted a lot during day and gave alms generously, but whose neighbors complained of
her abusive tongue. He said that she would be in Hellfire. When Prophet Muhammad (peace and
blessings be upon him) was told of another woman who did not do all those extra acts of worship
other than just compulsory (Wajib) but whose neighbors were happy with her, he said that she
would be in Paradise. Thus we see the importance of being good to our neighbors, both in actions
and words.
Prophet Muhammad (peace and blessings be upon him) on the rights of the neighbour, said: "It is
to help him if he asks your help, to lend him if he asks to borrow from you, to satisfy his needs if
he becomes poor, to console him if he is visited by an affliction, to congratulate him if is met
with good fortune, to visit him if he becomes ill, to attend his funeral if he dies, not to make your
house higher than his without his consent lest you deny him the breeze, to offer him fruit when
you buy some or to take it to your home secretly if you do not do that, nor to send out your
children with it so as not to upset his children, nor to bother him by the tempting smell of your
food unless you send him some."

Some Rights of the Neighbor

There is no doubt that the neighbor has many rights of which we will mention some, the most
important of which, are:
1- Returning his greetings and accepting his invitations: although this is a general right for all
Muslims, it is even more important with regards to neighbors, as it has a good effect in spreading
amiability and affection.
2- Refraining from harming him: in fact, this is one of the greatest rights of neighbors.
Harming anyone, in general, is unlawful; however, this ruling is intensified if the harm befalls
the neighbor. The Prophet,

, strictly warned, in various ways, about harming the neighbor.

The Prophet,
, said: By Allah, he is not a believer! By Allah, he is not a believer! By Allah,
he is not a believer. It was asked, Who, O Messenger of Allah? He said:One whose neighbor
does not feel safe from his evil.When it was said to him: O Messenger of Allah, a woman
performs voluntary prayers at night and fasts during the day, but she offends her neighbors with
her tongue. He
said: There is no good in her; she is in Hell. The Prophet,
said: He does not enter Paradise whose neighbor is not secure from his evil.

, also

A man came to the Prophet,

, complaining about the harm of his neighbor. The Prophet,
,
said to him: Put your belongings in the road. The man did so, and whenever people passed by
him and asked him why he had done so, and came to know about how his neighbor was harming
him, they cursed this neighbor. Then, the bad neighbor came to the Messenger of Allah,
complaining about the people cursing him. The Messenger of Allah,
cursed you before the people did.

, said: Allaah has

3- Bearing the harm of the neighbor, which is a trait of noble, chivalrous people and those of
high aspiration. This is because many people can refrain from harming others, but bearing their
harm with patience while seeking the reward of Allah is of a higher degree, as Allah The
Almighty Says (what means):
Al-Hasan
said: Being a good neighbor is not by refraining from harming; rather, being a
good neighbor is to bear harm.
4- Pursuing and accomplishing his needs: the Messenger,
, said:He who spends the night
satiated while knowing that his next door neighbor is hungry does not truly believe in me. The
righteous predecessors would check upon their neighbors and make efforts to fulfill their needs.
Sometimes a Companion of the Prophet,
, would receive a gift and then send it to his
neighbor, who would send it to another neighbor, who would send it to another neighbor, and it

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would circulate around more than ten houses until it finally reached the first one again. When
Abdullaah ibn Umar

slaughtered a sheep, he said to his servant, When you skin it, begin

[distributing it] by going to our Jewish neighbor. Aaishah

asked the messenger of

Allah,
, I have two neighbors, to which of them should I offer a gift?''He replied:To the one
whose door is nearer to you.
5- Concealing his secrets and guarding his honor: this is one of the most sacred of rights. Due
to living in the same neighborhood, the neighbor may know some secret matters of his neighbor;
he should accustom himself to concealing these secrets with the intention that if he does so Allah
The Almighty would conceal his secrets in the worldly life and the Hereafter. However, if he
reveals such matters, then, he is subjecting himself to be repaid with the same kind of treatment.
Allah The Almighty Says (what means):{And your Lord is not ever unjust to [His] servants.}
[Quran 41:46] In the pre-Islamic era, the Arabs would boast about guarding their neighbors
honor. Antarah said: I lower my gaze if my [female] neighbor comes out until she returns into
her dwelling. There was a Muslim poet who said, My [female]neighbor is not harmed if I am
her neighbor and her house has no curtains, as I behave as if I am blind when she comes out until
the shelter conceals her.
Finally, we should be aware that happiness, unity and the spread of love among the members of
a society cannot be accomplished without observing these rights and others which are brought by
the Shareeah. The reality of many people proves that these rights are being neglected, to the
extent that they may not know the name of their next door neighbor. Some people usurp the
rights of their neighbors and may even betray their neighbors and trifle with their honor and the
honor of their women. This is surely the gravest of the grave major sins. The Prophet,
, was
asked:What is the greatest sin? In his answer he mentioned: To commit adultery with your
neighbors wife.
We supplicate to Allah The Almighty to help us and all Muslims to observe the rights of our
neighbors.

Q-6:
Tawheed:
Tawhid (Arabic: tawh d, meaning the oneness [of God]";
also transliterated as Tawheed and Towheed) is the indivisible oneness concept
of monotheism in Islam. Tawhid is the religion's most fundamental concept and holds
thatGod (Allah, literally Al-Ilh "the God") is One (Al-Ah ad) and Single (Al-Wh id).Because
of the "principle of Tawhid the Islamic belief in God is considered Unitarian.

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Tawhid constitutes the foremost article of the Muslim profession of faith. The first part of
the Shahada (the Islamicdeclaration of faith) is the declaration of belief in the oneness of God. To
attribute divinity to a created entity, known as shirk, is an unpardonable sin according to the
Qur'an. Muslims believe that the entirety of the Islamic teaching rests on the principle of Tawhid.
There is an uncompromising monotheism at the heart of the Islamic beliefs (Aqidah) which is
seen, from an Islamic standpoint, as distinguishing Islam from other major religions However,
Tawhid is analogous to the monotheistic concept of God in Judaism as declared in
the Shema (the Jewish declaration of faith), and is also analogous to
Christian Unitarianism adhered to by a minority of Christian denominations affirming the
oneness and indivisibility ofGod in Christianity (in contrast to the "One God in Three
Persons" Trinity of most Christian faiths).
The Qu'ran asserts the existence of a single and absolute truth that transcends the world; a
unique, independent and indivisible being, who is independent of the entire creation. God,
according to Islam, is a universal God, rather than a local, tribal, or parochial oneGod is an
absolute, who integrates all affirmative values and brooks no evil.
Islamic intellectual history can be understood as a gradual unfolding of the manner in which
successive generations of believers have understood the meaning and implications of professing
God's Unity. Islamic scholars have different approaches toward understanding it.
Islamic theology, jurisprudence, philosophy, Sufism, even to some degree the Islamic
understanding of natural sciences, all seek to explain at some level the principle of tawhid.
The classical definition of tawhid was limited to declaring or preferring belief in one God and the
unity of God. Although the monotheistic definition has persisted into modern Arabic, it is now
more generally used to connote "unification, union, combination, fusion; standardization,
regularization; consolidation, amalgamation, merger;
Shirk:
Associating others with God is known as shirk and is the antithesis of Tawhid. It is usually but
not always in the form of idolatry and supplicating to others than Allah, or believing that they
hold the same attributes as him in an equal or lesser degree. Shirk is divided into two categories:
Greater shirk (Shirk-al-Akbar): open and apparent;
Lesser shirk (Shirk-al-Asghar): concealed or hidden.
Greater Shirk consists of the above-mentioned deeds. A person commits lesser shirk (Shirk-alAsghar) or hidden polytheism when he claims to believe in God but his thoughts and actions do
not reflect his belief. There are also minor forms of Shirk, they must be avoided as well; these
include committing a good deed to show off, making an oath in the name of anyone except God.

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Within Islam, shirk is an unforgivable crime; God may forgive any sin if one dies in that state
except for committing shirk, repentance is required for its forgiveness.
One of the most important obligations is to know the meaning of shirk, its seriousness and its
different types, so that our Tawheed (belief in the Oneness of Allaah) and our Islam may be
complete, and our faith may be sound. We say And Allaah is the Source of strength and true
guidance comes from Him:
Know may Allaah guide you that the word shirk in Arabic means taking a partner, i.e.,
regarding someone as the partner of another. It is said [in Arabic]: ashraka baynahuma (he joined
them together) when he regarded them as two of equal status; or ashraka fi amrihi ghayrahu (he
introduced another into his affair) when he made two people involved in it.
In terms of shareeah or Islamic terminology, shirk means ascribing a partner or rival to Allaah in
Lordship (ruboobiyyah), worship or in His names and attributes.
A rival is a peer or counterpart. Hence Allaah forbids setting up rivals with Him and he
condemns those who take them (rivals) as gods instead of or besides Allaah in many verses of
the Quraan. Allaah says (interpretation of the meaning):
Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right
to be worshipped)
[al-Baqarah 2:22]
And they set up rivals to Allaah, to mislead (men) from His path! Say: Enjoy (your brief life)!
But certainly, your destination is the (Hell) Fire!
[Ibraaheem 14:30]
In the hadeeth it is narrated that the Prophet (peace and blessings of Allaah be upon him) said:
Whoever dies claiming that Allaah has a rival, will enter Hell.
Narrated by al-Bukhaari, 4497; Muslim, 92.
The types of shirk:
The texts of the Quraan and Sunnah indicate that shirk and the ascribing of rivals to Allaah
sometimes puts a person beyond the pale of Islam and sometimes does not. Hence the scholars
divided shirk into two types which they call shirk akbar (major shirk) and shirk asghar (minor
shirk). There follows a brief description of each type:
1 Major shirk

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This means ascribing to someone other than Allaah something that belongs only to Allaah, such
as Lordship (ruboobiyyah), divinity (uloohiyyah) and the divine names and attributes (al-asma
wal-sifaat).
This kind of shirk may sometimes be outward, such as the shirk of those who worship idols and
graves, or the dead or absent.
Or it may sometimes be hidden, such as those who put their trust in other gods besides Allaah, or
the shirk and kufr of the hypocrites. For even though their (hypocrites) shirk puts them beyond
the pale of Islam and means that they will abide forever in Hell, it is a hidden shirk, because
they make an outward display of Islam and conceal their kufr and shirk, so they are inwardly
mushriks but not outwardly.
Shirk may sometimes take the form of beliefs:
Such as the belief that there is someone else who creates, gives life and death, reigns or controls
the affairs of the universe along with Allaah.
Or the belief that there is someone else who must be obeyed absolutely besides Allaah, so they
follow him in regarding as permissible or forbidden whatever he wants, even if that goes against
the religion of the Messengers.
Or they may associate others with Allaah in love and veneration, by loving a created being as
they love Allaah. This is the kind of shirk that Allaah does not forgive, and it is the shirk of
which Allaah says (interpretation of the meaning):
And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah).
They love them as they love Allaah
[al-Baqarah 2:165]
Or the belief that there are those who know the Unseen as well as Allaah. This is very common
among some of the deviant sects such as the Raafidis (Shiah), extreme Sufis, and Baatinis
(esoteric sects) in general. The Raafidis believe that their imams have knowledge of the unseen,
and the Baatinis and Sufis believe similar things about their awliya (saints), and so on. It is
also shirk to believe that there is someone who bestows mercy in a manner that is befitting only
for Allaah, so he shows mercy as Allaah does and forgives sins and overlooks the bad deeds of
his worshippers.
Shirk may sometimes take the form of words:
Such as those who make duaa or pray to someone other than Allaah, or seek his help or seek
refuge with him with regard to matters over which no one has control except Allaah, whether the
person called upon is a Prophet, a wali (saint), an angel or a jinn, or some other created being.
This is a kind of major shirk which puts one beyond the pale of Islam.

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Or such as those who make fun of religion or who liken Allaah to His creation, or say that there
is another creator, provider or controller besides Allaah. All of these are major shirk and a grave
sin that is not forgiven.
Shirk may sometimes take the form of actions:
Such as one who sacrifices, prays or prostrates to something other than Allaah, or who
promulgates laws to replace the rulings of Allaah and makes that the law to which people are
obliged to refer for judgement; or one who supports the kaafirs and helps them against the
believers, and other acts that go against the basic meaning of faith and put the one who does
them beyond the pale of Islam. We ask Allaah to keep us safe and sound.
2 Minor shirk
This includes everything that may lead to major shirk, or which is described in the texts as being
shirk, but does not reach the extent of being major shirk.
This is usually of two types:
1 Being emotionally attached to some means which have no basis and for which Allaah has
not given permission, such as hanging up hands, turquoise beads etc on the grounds that they
offer protection or that they ward off the evil eye. But Allaah has not made them the means of
such protection, either according to shareeah or according to the laws of the universe.
[Translators note: the hands referred to are objects made of metal, pottery etc, usually blue or
turquoise in colour, that some people hang up to ward off the evil eye, according to their
mistaken belief]
2 Venerating some people or things in a way that does not go so far as ascribing lordship to
them, such as swearing by something other than Allaah, or saying, Were it not for Allaah and So
and so, etc.
The scholars have stipulated guidelines to distinguish major shirk from minor shirk when shirk is
mentioned in the texts of shareeah. These guidelines include the following:
(i) When the Prophet (peace and blessings of Allaah be upon him) states clearly that this action
is minor shirk, such as in al-Musnad (27742) where it is narrated that Mahmoud ibn Labeed said:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: The thing that I fear
most for you is minor shirk. They said: O Messenger of Allaah, what is minor shirk? He said:
Showing off, for Allaah will say on the Day when people are recompensed for their actions: Go
to those for whom you were showing off with your deeds in the world, and see what reward you
find with them. Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 951.
(ii) When the word shirk is used in the texts of the Quraan and Sunnah in the indefinite form
[without the definite article al-]. This usually refers to minor shirk, and there are many examples

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of this, such as when the Prophet (peace and blessings of Allaah be upon him) said:
Incantations, amulets and love spells are shirk.
Narrated by Abu Dawood, 3883; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 331.
What is meant by shirk here is minor shirk, not major shirk.
Amulets are things that are hung on children such as turquoise beads and the like, which they
claim will protect them from the evil eye.
Love spells are something that they do, claiming that it will make a woman beloved to her
husband and a man beloved to his wife.
(iii) If the Sahaabah understood from the texts of shareeah that what was meant by shirk here
was minor shirk, not major. Undoubtedly the understanding of the Sahaabah carries weight,
because they are the most knowledgeable of the people concerning the religion of Allaah, and the
most knowledgeable as to the intent of the Lawgiver. For example, Abu Dawood (3910) narrated
from Ibn Masood (may Allaah be pleased with him) that the Prophet (peace and blessings of
Allaah be upon him) said: Tiyarah (superstitious belief in omens) is shirk, tiyarah is shirk,
three times, and there is no one among us but (will have some of that) but Allaah will rid him of
it by means of tawakkul (putting his trust in Allaah). The words there is no one among us are
the words of Ibn Masood, as was explained by the prominent scholars of hadeeth. This indicates
that Ibn Masood (may Allaah be pleased with him) understood that this was minor shirk,
because he could not have said, There is no one among us referring to major shirk.
Moreover, major shirk cannot be eliminated by means of tawakkul, rather it is essential to repent
therefrom.
(iv) If the Prophet (peace and blessings of Allaah be upon him) interpreted the words shirk or
kufr in a manner which indicates that what is meant is a minor form thereof and not the major
form. For example al-Bukhaari (1038) and Muslim (74) narrated from Zayd ibn Khaalid alJuhani that he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) led the
morning prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet
(peace and blessings of Allaah be upon him) finished, he turned to face the people and said to
them: Do you know what your Lord has said? They said: Allaah and his Messenger know
best. He said: This morning one of My slaves became a believer in Me and one a disbeliever.
As for him who said: We have been given rain by the grace of Allaah and His mercy, that one is
a believer in Me, a disbeliever in the stars; and as for him who said: We have been given rain by
such-and-such a star, that one is a disbeliever in Me, a believer in the stars.
The interpretation of the word kufr here is given in another report narrated from Abu Hurayrah
who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Do you
not know what your Lord said? I do not send any blessing upon My slaves but a group among
them become kaafirs thereby because they refer to the stars and attribute things to the stars. This

16

explains that if a person attributes rainfall to the stars by believing that they caused it to fall
when in fact Allaah has not made the stars a means of causing rainfall his kufr is a kind of
ingratitude for the blessing of Allaah. It is well known that ingratitude for the blessing of Allaah
is minor kufr. But if a person believes that the stars are controlling the universe and they are the
ones that cause the rain to fall, then this is major shirk.
Minor shirk may sometimes take the form of outward actions, such as wearing talismans, strings,
amulets and the like, and other words and deeds. And sometimes it may be hidden, like a little bit
of showing off.
It may also take the form of beliefs:
Such as the belief that something may be a cause of bringing benefit or warding off harm, when
Allaah has not made it so; or believing that there is barakah (blessing) in a thing, when Allaah
has not made it so.
It sometimes takes the form of words:
Such as when they said, We have been given rain by such and such a star, without believing
that that the stars could independently cause rain to fall; or swearing by something other than
Allaah, without believing in venerating the thing sworn by or regarding it as equal with Allaah;
or saying, Whatever Allaah wills and you will, and so on.
It sometimes takes the form of actions:
Such as hanging up amulets or wearing a talisman or string to dispel or ward off calamity,
because everyone who attribute powers to a thing when Allaah has not made it so either
according to shareeah or according to the laws of the universe, has associated something with
Allaah. This also applies to one who touches a thing seeking its barakah (blessing), when Allaah
has not created any barakah in it, such as kissing the doors of the mosques, touching their
thresholds, seeking healing from their dust, and other such actions.
This is a brief look at the division of shirk into major and minor. We cannot go into great detail in
this short answer.
Conclusion:
What the Muslim must do is to avoid shirk in both its minor and major forms. The greatest sin is
shirk and transgression against the unique rights of Allaah, which are to be worshipped and
obeyed alone, with no partner or associate.
Hence Allaah has decreed that the mushrikeen will abide forever in Hell and has told us that He
will not forgive them, and He has forbidden Paradise to them, as He says (interpretation of the
meaning):

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Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives
except that (anything else) to whom He wills; and whoever sets up partners with Allaah in
worship, he has indeed invented a tremendous sin
[al-Nisa 4:48]
Verily, whosoever sets up partners (in worship) with Allaah, then Allaah has forbidden Paradise
to him, and the Fire will be his abode. And for the Zaalimoon (polytheists and wrongdoers) there
are no helpers
[al-Maa'idah 5:72]
Every wise and religiously-committed person should fear shirk for himself and should turn to his
Lord, asking Him to help him avoid shirk, as al-Khaleel [Ibraaheem peace be upon him] said:
and keep me and my sons away from worshipping idols
[Ibraaheem 14:35 interpretation of the meaning]
One of the salaf said: Who can claim to be safe from this after Ibraaheem?
So the sincere believers fear of shirk should increase as should his desire for his for his Lord to
keep him away from it, and he should say the great duaa which the Prophet (peace and
blessings of Allaah be upon him) taught to his companions when he said to them: Shirk among
you will be more subtle than the footsteps of an ant, but I will teach you something which, if you
do it, both minor and major shirk will be kept away from you. Say: Allaahumma inni aoodhu
bika an ushrika bika wa ana alam wa astaghfiruka lima la alam (O Allaah, I seek refuge with
You from associating anything with You knowingly, and I seek Your forgiveness for that of
which I am unaware).
Classed as saheeh by al-Albaani in Saheeh al-Jaami, 3731
The above refers to the difference between major and minor shirk, defining each and describing
its types.
With regard to the difference between them as far as the ruling is concerned:
Major shirk puts a person beyond the pale of Islam, so the one who does that is judged to be out
of Islam and to have apostatized therefrom, so he is a kaafir and an apostate.
Minor shirk does not put a person beyond the pale of Islam, rather it may be done by a Muslim
but he still remains in Islam; but the one who does that is in great danger because minor shirk is a
major sin. Ibn Masood (may Allaah be pleased with him) said: If I were to swear by Allaah
falsely, that is better for me than if I were to swear by something other than Him sincerely. So

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he regarded swearing by something other than Allaah (which is minor shirk) as being worse than
swearing by Allaah falsely, and it is well known that swearing by Allaah falsely is a major sin.
We ask Allaah to make our hearts steadfast in adhering to His religion until we meet Him, and
we seek refuge in His Might may He be glorified from going astray, for He is the EverLiving Who never dies, but the jinn and mankind will die. And Allaah knows best and is most
wise, and to Him is the final return of all.

Q-9:
Hazrat Khadija had known our Holy Prophet (PBUH) since he was a child. Having him deliver
her goods to Mecca had been a means of getting to know him better.
Hazrat Khadija possessed the highest degree of nobility, wealth, and repute among the Qurayshi
women. At the same time, Allah had granted her beauty that few women have been bestowed
with.
Until that time, many men from her tribe had proposed marriage to her, yet she did not accept
any proposals. (1) In fact, it was as if she was not thinking about marriage.
However, fate brought someone who was completely different before her. The beauty in his soul
was reflected on his face, the love in his heart had been transformed into his smile, and the deep
thoughts in his mind had been manifested as an exceptional person who possessed both
seriousness and sincerity.
Hazrat Khadija, who had rejected the marriage proposals of all of the renowned figures in Mecca
and had not been interested in getting married, changed her mind as soon as she became further
acquainted with this incomparable person.
Divine fate had predestined these two people to feel love for one another. Despite everything, the
notables and rich people of Quraysh could not spoil the program designed by qadar.
A proposal from Khadija
A marriage proposal came from Khadija herself. Khadija was referred to by the nickname,
Tahira which meant pure one because she would safeguard her chastity and honor; a quality
that, even during the age of ignorance, was held in high-regard.
Khadijas best friend, Nafisa delivered the proposal to our Holy Prophet (PBUH). The following
conversation took place between the two:
Oh Muhammad, what is preventing you from getting married?

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I do not have enough money to get married!

If that was taken care of, then would you accept an invitation to wealth, beauty, repute, and
partnership?
Who is she?
Khuwaylids daughter, Khadija
But how can it be?
"Everything will be taken care of.
In that case, I accept. (2)
Nafisa conveyed the message to Hazrat Khadija in a state of happiness.
Khadijas immeasurable gladness could be seen in the smiles on her face. After having a
delightful and pleasurable encounter with Nafisa, Khadija sent this message to our Holy Prophet
(PBUH), Oh my uncles son, I desire to marry you because you are my relative (3)and a
dignified, trustworthy, well-mannered, and honest person from this tribe. (4)
Our Holy Prophet (PBUH), who received this marriage proposal, informed his uncle of this
matter.
Abu Talib confirmed this proposal by directly asking Hazrat Khadija; he learned straight from
her that she wanted this marriage.
The Marriage Ceremony
The date of the marriage ceremony was determined by Hazrat Khadija and the ceremony was to
take place in her home.
Our Holy Prophet (PBUH), his uncles, his aunts, and some of the leading figures from the sons
of Hashim came to Hazrat Khadijas home on the set date.
Hazrat Khadija provided everything that would ensure a beautiful wedding ceremony. The sheep
were slaughtered and the food was prepared.
After the food was eaten, it was time for the oldest ones on both sides to speak, which was in
accordance with their custom. Hazrat Khadijas father had passed away in the Battle of Fijar. For
this reason, her uncle, Amr bin Asad, was her representative for the ceremony.
According to the tradition, Abu Talib would be the first to speak. Therefore, he stood up and said:
Thanks be to Allah for he has created us from Ibrahims progeny, Ismails bloodline, Maads
minerals, and Mudars descent. After this, I get straight to the point and say:

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As you know, my brothers son, Muhammad bin Abdullah, is your relative. No youth from the
Quraysh can be compared to him. He is superior to them in terms of repute, intelligence, honor,
and virtue.
Yes, he has very little property, but what does that mean? It is a transient shadow and curtain,
something temporary that is given and then taken away.
I swear by Allah that his rank is going to increase and grow even more from now on.
He now asks for your daughter Khadijas hand in marriage and pledges to give 20 male camels
for her dowry.
When Abu Talib finished speaking, the son of Hazrat Khadijas uncle, Waraqa bin Nawfal, rose
to speak. He said:
Thanks be to Allah for He has created us like you have described. He has granted us a far
greater degree of superiority than you have mentioned. We also want to be honored and establish
kinship with you.
Oh, the community of Quraysh! Bear witness that I marry Khuwaylids daughter, Khadija, to
Muhammad bin Abdullah, the son of Abdullah, for the price of this dowry.
When Waraqa bin Nawfal had finished speaking, Abu Talib wanted Hazrat Khadijas paternal
uncle, Amr bin Asad, to express his consent. Amr also rose to his feet and said, Oh the
community of Quraysh, bear witness that I have joined Muhammad bin Abdullah and
Khuwaylids daughter, Khadija in marriage.
Thus, the Master of the Universe (PBUH) was married to Khuwaylids daughter, Hazrat Khadija
aI-Kubra, who had the most reputable ancestry as well as the most honor and wealth among the
Qurayshi women. In the meantime, our Holy Prophet (PBUH) was 25 years old whereas Hazrat
Khadija was 40. Their marriage took place in 595 AD; 15 years before his Prophethood.
Then, our Holy Prophet (PBUH) brought his esteemed wife with him to Abu Talibs home. Here
they slaughtered two camels and threw a banquet for the community.
Out of regard for this happy occasion, Abu Talib slaughtered his camels and fed the community
and then afterwards, invited our Holy Prophet (PBUH) and his family to his home.
When he went out to greet them, he thanked Allah in the midst of his tears by saying, Praise to
be Allah for He has dispelled all of our sadness away from us.
Our Holy Prophet (PBUH) and Hazrat Khadija, who had attained the honor of being our Holy
Prophets (PBUH) first wife, only stayed a few days in Abu Talibs home. Afterwards, they
returned to Hazrat Khadijas home in which they would spend their blissful lives.

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The Master of the Universe (PBUH) did not marry anyone else while this pure woman, who he
referred to as Khadija aI-Kubra, was alive. (5) He found every kind of consolation and bliss in
this home.
Nothing had really been left to our Holy Prophet (PBUH) from his fathers inheritance. In
addition, Abu Talib, who had been our Holy Prophets guardian for a long time, was in extreme
poverty. In this regard, our Holy Prophet (PBUH) had led a life filled with thousands of
hardships and difficulties until he married Hazrat Khadija.
After he married Hazrat Khadija, he used her wealth for the purpose of trade and attained a
certain degree of abundance. Nevertheless, despite his wifes ample wealth, he always avoided
extravagance, show-off, and luxury. He continued living his life in a plain and humble fashion.
Furthermore, he did not allow worldly wealth to occupy his heart in anyway; completely
different kinds of divine and holy feelings had embosomed his glorious soul. The love of this
world was never able to unravel those divine feelings.
Afterwards, Hazrat Khadija had six children from our Holy Prophet (PBUH): Qasim, Zainab,
Ruqiyyah, Umm Kulthum, Fatima, and Abdullah (Tayyib-Tahir)- in chronological order. (6)
Our Holy Prophet (PBUH)s and Hazrat Khadijas most divine feelings had merged in their
happy home. Mutual trust, sincere respect, and love governed their family dynamics. Although
Hazrat Khadija was fifteen years older than her husband, she was always conscientious,
sensitive, and immensely polite towards her husband. Our Holy Prophet (PBUH) deeply loved
his esteemed wife so much that even after her death, he never tossed away his love for her and
kept their eternal togetherness in an exclusive part of his heart.
Our Holy Prophet (PBUH) would always mention Hazrat Khadijas generosity, benevolence, and
all the help that she provided. This reminiscence was enough to rouse our mother Hazrat Aishas
jealousy and make her say, I did not feel jealous of any of the wives of the Prophet as much as I
did of Khadija. (7)
How could he not mention her? She was the mother of his children except for one. She extended
her friendship to him while everyone else had become an enemy. She consoled him in the face of
all kinds of torture and troubles. While everyone had turned their backs to him, she never left his
side.
Of course, our Holy Prophet (PBUH) would always reminisce about and would never forget his
wife who possessed eminent virtues and an eminent bond of sentiment.