50 Questions And Answers On Islam
Question-1: Who is your Lord?
Allāh is our Rabb—our Lord, Creator, Sustainer, and Nurturer. The term Rabb goes beyond simply meaning “Lord”; it reflects Allah’s role in not only creating us but continually providing, guiding, and cherishing all aspects of our lives and the universe. Allah alone has complete authority and care over all existence, and He is the only One worthy of worship.
Question-2: What is your Religion?
My religion is Islam, a faith that means submitting to Allah through sincere worship, obeying His commands, and avoiding anything that diverts from His guidance. It’s a way of life based on devotion, love, hope, and reverence for Allah and the teachings of His Messenger.
Question-3: How do you know about Allah?
I know Allah through His signs and creation—the magnificence of the day and night, the sun and the moon, the vastness of the heavens and the earth, and everything within them. Each element of creation reflects His absolute power, and wisdom, guiding us to a deeper understanding of His existence.
Question-4. Where is Allāh?
Allah is above the heavens, above His Throne, distinct and separate from His creation. This belief is supported by authentic evidence from the Qur’ān and sunnah, from them is a narration where the Prophet Muhammad (peace be upon him) asked a servant girl, “Where is Allah?” She replied, “Above the heavens.” The Prophet then affirmed her faith by saying to Muawiyyah bin Hakam, “Free her, for indeed she is a believer.” [Sahih Muslim, Hadith no. 537]
Question-5. Is Allāh physically present with us?
Allah is above His Mighty Throne, distinct from His creation. However, He is with us through His Knowledge, Hearing, Seeing, and other attributes. This means that while Allah is exalted above the heavens, He is fully aware of and encompasses all that occurs within His creation. As stated in the Qur’an:
“Fear not, indeed, I am with you both; I hear and I see.”
[Surah Ta-Ha:46]
Question-6. Who are considered the friends of Allāh?
The friends of Allāh are those who live with sincerity and dedication to their faith. They are mindful of Allāh, avoiding what is wrong and striving to do what is good. They follow the teachings of the Qur’an and the guidance of the Prophet Muhammad (peace be upon him), aiming to build a close connection with Allāh through their actions, kindness, and honesty.
Question-7. In what way do you worship Allāh?
I worship Allāh by dedicating all acts of worship exclusively to Him, ensuring that no partners are associated with Him in any form of worship. This includes prayers, supplications, and all forms of devotion, directed solely to Allāh
Question-8. Why did Allāh send Messengers to mankind?
Allāh sent Messengers to call people to worship Him alone, without associating any partners with Him. This ensures that mankind has clear guidance and cannot claim ignorance as an excuse. As stated in the Qur’an:
“And We certainly sent into every nation a messenger, [saying], ‘Worship Allāh and avoid Ṭāghūt (false deities).'”
— Surah An-Naḥl (16:36)
Additionally, the Prophet Muhammad (peace be upon him) emphasized the importance of exclusive worship for Allāh, teaching that His right upon His servants is that they worship Him alone and associate nothing with Him. This is highlighted in the hadith where the Prophet said:
“Do you know what Allāh’s right upon His servants is? It is that they should worship Him alone and not associate anything with Him.”
— Sahih al-Bukhari 7373
These teachings highlight the essential message delivered by all Messengers: to affirm worship for Allāh alone, guiding mankind to direct all acts of worship exclusively to Him.
Question-9. What does Islām mean?
Islām means submitting to Allāh by dedicating all acts of worship, obedience, and aspects of life solely to Him. This includes living in a way that aligns with Allāh’s commands and refraining from associating any partners with Him. As Allāh says in the Qur’an:
“Say, ‘Indeed, my prayer, my sacrifice, my living and my dying are for Allāh, Lord of the worlds. He has no partner. And this I have been commanded, and I am the first [among you] of the Muslims.‘”
— Surah Al-An‘ām (6:162-163)
This verse illustrates that Islām is not just a belief but a complete way of life, where a Muslim’s entire existence—prayers, actions, and intentions—are devoted to Allāh alone.
Question-10. What are the pillars of Islām ?
The pillars of Islām are the five foundational acts of worship Muslim must uphold. They are:
- Shahādah (Testimony of Faith): Declaring that there is no deity worthy of worship except Allāh, and that Muhammad is His Messenger.
- Ṣalāh (Prayer): Performing the five daily prayers to connect with Allāh and maintain a routine of devotion and worship.
- Zakāh (Charity): Giving a portion of one’s wealth to those in need, as a means of purifying wealth and helping the community.
- Ṣawm (Fasting): Observing the fast during the month of Ramadan as a way to build self-discipline and empathy for the less fortunate.
- Ḥajj (Pilgrimage): Performing the pilgrimage to Mecca at least once in a lifetime if one is able, as an act of devotion and unity with the global Muslim community.
As the Prophet Muhammad (peace be upon him) said:
“Islām is built upon five [pillars]: testifying that there is no deity worthy of worship except Allāh and that Muhammad is the Messenger of Allāh, establishing the prayer, paying the zakāh, performing the ḥajj, and fasting in the month of Ramadan.”
— Sahih al-Bukhari 8, Sahih Muslim 16
Question-11. What are the pillars of Imān?
Imān, or faith, in Islām is a belief that resides in the heart, is spoken with upon the tongue, and is reflected in one’s actions. It increases with obedience to Allāh, and decreases with disobedience. It includes belief in Allāh, His angels, His revealed books, His messengers, the Day of Judgment, and Qadr (Divine Decree), both the good and the bad of it. Imān increases with obedience to Allāh and decreases with disobedience.
The Prophet Muhammad (peace be upon him) described Imān in the following hadith:
“Imān is to believe in Allāh, His angels, His books, His messengers, the Last Day, and to believe in Qadr (Divine Decree), the good and the bad of it.”
— Sahih Muslim 8
Question-12. Can Imān (Faith) increase and decrease?
Imān (faith) is dynamic, capable of increasing and decreasing based on a person’s actions. Engaging in righteous deeds and obedience to Allāh strengthens one’s Imān, while committing sins and neglecting religious obligations weakens it. In severe cases, persistent sinful behavior and abandonment of obligatory acts can diminish Imān to the point where it is nearly extinguished.
This concept is supported by the teachings of early Islamic scholars.
For instance, Al-Awzaa’ee, a renowned scholar, was asked about Imān
“Does it increase?”and stated:”Yes, until it is like the mountains.” He was then asked, “And does it decrease?” He said, “Yes, until there is nothing left of it.”
Question-13. What does it mean for Imān to increase and decrease?
Imān can grow with obedience to Allāh through good deeds and acts of worship, and it can weaken with sins and neglect. Each act of worship strengthens one’s faith, while disobedience causes it to diminish.
The Prophet Muhammad (peace be upon him) illustrated this concept when he said:
“Faith has seventy-odd branches, the highest of which is the statement ‘Lā ilāha illā Allāh’ (There is no deity worthy of worship except Allāh), and the lowest of which is removing something harmful from the road.”
— Sahih Muslim 35
Question-14. What are the pillars of Imān (Faith)?
The pillars of Imān are the six core beliefs that every Muslim must hold:
- Belief in Allāh: To believe in Allāh as the one and only God, without associating any partners with Him.
- Belief in the Angels: To believe in the existence of angels created by Allāh, who carry out His commands.
- Belief in the Books of Allāh: To believe in the scriptures revealed by Allāh to His prophets, including the Qur’ān, Torah, Injīl (Gospel), and Zabūr (Psalms).
- Belief in the Messengers: To believe in all the prophets sent by Allāh to guide humanity, from Adam to the final prophet, Muhammad (peace be upon him).
- Belief in the Last Day: To believe in the Day of Judgment, where every individual will be held accountable for their deeds.
- Belief in Qadr (Divine Decree): To believe in destiny, that all things happen by the will of Allāh, both the good and the bad.
These pillars are based on a well-known hadith where the Prophet Muhammad (peace be upon him) explained the components of faith:
“Imān is to believe in Allāh, His angels, His books, His messengers, the Last Day, and to believe in Qadr (Divine Decree), the good and the bad of it.”
— Sahih Muslim 8
Question-15. What is Belief in Allāh?
Belief in Allāh means acknowledging Him as the one and only true deity, the Creator, Sustainer, and Provider, who alone deserves all worship. This belief includes understanding His unique names and perfect attributes, His oneness, and His independence from creation. It is built upon three essential aspects:
Oneness of Lordship (Tawḥīd al-Rubūbiyyah): Recognizing that Allāh alone is the Creator, Provider, and Controller of the universe, and that everything exists and operates by His will and power.
Oneness of Worship (Tawḥīd al-Ulūhiyyah): Dedicating all acts of worship exclusively to Allāh, without associating any partners. Prayers, sacrifices, supplications, and all forms of devotion are directed solely to Him.
Oneness of Names and Attributes (Tawḥīd al-Asmā’ wa Ṣifāt): Believing in the unique and perfect names and attributes of Allāh, as described in the Qur’an and the teachings of the Prophet Muhammad (peace be upon him), without alteration, denial, or comparison to creation.
This belief requires that one’s worship, trust, and reverence be dedicated exclusively to Allāh, affirming His uniqueness in essence, worship, and attributes. This foundational concept is emphasized in the Qur’an:
“And your god is one God. There is no deity [worthy of worship] except Him, the Most Merciful, the Bestower of Mercy.”
— Surah Al-Baqarah (2:163)
Question-16. Who are the angels?
Angels are noble beings created from light, completely obedient to Allāh. They perform specific tasks assigned by Him, such as delivering messages, recording deeds, and protecting believers. Angels carry out every command without question or disobedience, acting in complete submission to Allāh’s will. Unlike humans, they do not possess desires or free will, and their existence is devoted entirely to worshiping and serving Allāh.
Allāh says:
“They do not disobey Allāh in what He commands them but do what they are commanded.”
— Surah At-Tahrim (66:6)
Question-17. What does it mean to believe in the Books and the Messengers?
Belief in the Books and the Messengers means affirming that Allāh sent prophets and revealed scriptures to guide humanity. This includes believing in all the prophets, such as Noah, Abraham, Moses, Jesus, and Muhammad (peace be upon them all), each sent to call people to the worship of Allāh alone. It also involves believing in the divine scriptures revealed to them, including the Torah given to Moses, the Psalms to David, the Gospel to Jesus, and the Qur’an to Muhammad, which is the final and complete revelation, confirming the previous scriptures.
Allāh says in the Qur’an:
“We have sent you with the truth, as a bearer of glad tidings and a warner. And there is no nation but that a warner has passed among them.”
— Surah Fatir (35:24)
Question-18. What does it mean to believe in the Last Day?
Belief in the Last Day means affirming that Allāh has set a fixed term for this world and all that is within it. This belief includes the understanding that Allāh will resurrect the dead from their graves and hold every person accountable for their deeds. On the Day of Resurrection, each individual will stand before Allāh, where rewards or punishments will be assigned based on their actions. This day brings ultimate justice, where every deed, whether good or bad, will be measured, and each person will be justly rewarded or punished according to Allāh’s perfect wisdom and justice.
Allāh mentions in the Qur’an:
“And the Hour is coming, no doubt about it, and Allāh will resurrect those in the graves.”
— Surah Al-Hajj (22:7)
Question-19. What does it mean to believe in Preordainment (Qadar)?
Belief in Preordainment (Qadar) is the understanding that everything in existence—good or bad—happens by Allāh’s decree. Allāh, in His infinite wisdom and knowledge, has ordained every event and created everything with precise measure and purpose. Nothing occurs outside of His control or knowledge. This belief requires a Muslim to trust in Allāh’s wisdom, recognizing that every occurrence, whether understood or not, is part of His divine plan.
As Shaykh Ibn al-‘Uthaymeen explained, Qadar has four levels:
- Knowledge: Believing that Allāh knows all things, past, present, and future, as well as everything that could happen.
- Writing: Allāh has recorded everything that will happen in the Preserved Tablet (Al-Lawh Al-Mahfūẓ).
- Will: Everything that happens, happens by Allāh’s will and permission.
- Creation: Allāh is the Creator of all things, including people’s actions.
Allāh says in the Qur’an:
“Indeed, We have created all things with Qadar (predestination).”
— Surah Al-Qamar (54:49)
Question-20. What is the meaning of “There is no God but Allāh”?
The statement (Lā ilāha illā Allāh) is often mistranslated as “There is no god but God,” which does not fully capture its depth. A more accurate translation is, “There is no deity worthy of worship except Allāh.”
This statement is not simply a denial of the existence of other gods but rather a rejection of the validity of worship directed toward anything or anyone other than Allāh. It affirms that Allāh alone is the true deity deserving of worship, love, and devotion, while all other objects of worship are false. This understanding aligns with the concept of tawḥīd (pure monotheism), emphasizing that acts of worship—prayer, supplication, sacrifice—are to be directed exclusively to Allāh, without associating any partners or rivals with Him.
Allāh confirms this in the Qur’an:
“That is because Allāh is the Truth, and that which they call upon other than Him is falsehood, and because Allāh is the Most High, the Grand.”
— Surah Al-Hajj (22:62)
Furthermore, the Prophet Muhammad (peace be upon him) said,
“Whoever says, ‘Lā ilāha illā Allāh’ sincerely from his heart will enter Paradise.” (Sahih al-Bukhari 128)
Question-21. What is the meaning of 'Muhammad is the Messenger of Allāh'?
The statement “Muhammad is the Messenger of Allāh” means accepting and affirming that Muhammad (peace be upon him) was sent by Allāh to guide humanity. This declaration requires the following:
Believing in his message: Acknowledging that everything the Prophet Muhammad (peace be upon him) conveyed is from Allāh, and that he is the final messenger sent to all of humanity.
Obeying his commands: Following the teachings, instructions, and example set by the Prophet Muhammad (peace be upon him) in all aspects of life. This means implementing his guidance as a complete way of life.
Avoiding what he prohibited: Staying away from actions and behaviors that the Prophet forbade, as he conveyed what Allāh deemed harmful or sinful.
Worshiping Allāh according to his guidance: Practicing Islām in the way that the Prophet Muhammad taught, as he provided the most complete and perfect example of how to worship and obey Allāh.
Allāh says in the Qur’an:
“Say, ‘If you love Allāh, then follow me; Allāh will love you and forgive you your sins. And Allāh is Forgiving and Merciful.'”
— Surah Āl-ʿImrān (3:31)
Question-22. What are the conditions of the testimony of Faith?
The testimony of Faith—Lā ilāha illā Allāh (There is no deity worthy of worship except Allāh)—has certain essential requirements for it to be genuine and meaningful. These are called “conditions,” meaning they must be fulfilled for the statement to truly reflect one’s belief and commitment. Here are the seven conditions:
Knowledge: Understanding what Lā ilāha illā Allāh means. It’s knowing that only Allāh deserves worship and that all false gods are to be rejected.
Certainty: Having complete confidence in the truth of this statement, without any doubt in your heart.
Sincerity: Saying Lā ilāha illā Allāh with pure intentions, dedicating it only to Allāh, without any hidden motives or associating others with Him.
Truthfulness: Speaking this testimony honestly from the heart, not just with words. It should reflect a true belief.
Love: Loving Lā ilāha illā Allāh and everything it represents, including love for Allāh, His Messenger, and His guidance.
Submission: Willingly following what Lā ilāha illā Allāh requires, which means obeying its commands and avoiding what it forbids.
Acceptance: Fully accepting this statement and its meaning, with an open heart, embracing its implications in all aspects of life.
Question-23. What is the greatest command given by Allāh in Islam?
The most important command in Islam is Tawḥīd, which means believing in and worshiping Allāh (God) alone. This belief is the foundation of Islam, requiring that acts of devotion—such as prayer, trust, and gratitude—are directed only to Allāh, without associating any partners or intermediaries. It represents the pure monotheism that Islam teaches and is the central message delivered by all prophets.
The first command in the Qur’an highlights this principle:
“O mankind, worship your Lord, who created you and those before you, that you may become righteous.”
— Surah Al-Baqarah (2:21)
Question-24. What is Tawheed (Islamic Monotheism)?
Tawheed, or Islamic Monotheism, is the belief that Allāh (God) is completely unique, without partners or equals in His being, attributes, or right to worship. This core concept teaches that Allāh alone is the Creator, Sustainer, and ultimate Controller of everything in the universe. It also means that all forms of worship—like prayer, trust, and reliance—are directed solely to Allāh, without involving any other beings.
Question-25. What are the different aspects of Tawheed (Islamic Monotheism)?
Tawheed is understood in three parts:
Oneness of Lordship: Recognizing that Allāh alone is the Creator and Provider, who manages all aspects of existence.
Oneness of Worship: Directing every act of worship—such as prayer, gratitude, and love—exclusively to Allāh.
Oneness of Names and Attributes: Understanding and affirming Allāh’s names and qualities as described in Islamic teachings, without altering or comparing them to creation.
Tawheed is the foundation of Islam and emphasizes that Allāh is distinct from His creation. This belief shapes a Muslim’s devotion and commitment to worshiping Allāh alone as the sole, worthy object of worship.
Question-26. What is Tawheed-ar-Rububiyah?
Tawheed-ar-Rubūbiyyah is the belief that Allāh alone is the Lord of all creation. This means recognizing Allāh as the sole Creator, Sustainer, and Controller of the universe. He is the One who brings everything into existence, provides for every creature, and determines every event that occurs. Nothing exists or happens without His permission and will.
Allāh says in the Qur’an:
“Allāh is the Creator of all things, and He is, over all things, Disposer of affairs.”
— Surah Az-Zumar (39:62)
This verse confirms that Allāh alone creates and manages everything in the universe, affirming His exclusive Lordship.
Additionally, Allāh alone provides for every creature:
“And there is no creature on earth but that upon Allāh is its provision, and He knows its place of dwelling and place of storage. All is in a clear register.”
— Surah Hud (11:6)
And it is Allāh who controls life and death:
“It is He who gives life and causes death, and when He decrees a matter, He only says to it, ‘Be,’ and it is.”
— Surah Ghafir (40:68)
These verses collectively highlight that Allāh has no partners in His Lordship—no one else shares in His power, authority, or management of the world. All life, death, and provision come from Him, and He alone has ultimate authority over everything in existence.
Understanding Tawheed-ar-Rubūbiyyah instills in a person a sense of trust and reliance on Allāh alone, leading them to seek help and guidance from Him, as He is the only One capable of fulfilling needs and directing the course of all things. This belief lays the foundation for worshiping Allāh alone, recognizing that no one else holds the power or sovereignty that belongs to Him.
Question-27. What is Tawheed-al-Ulūhiyyah?
Tawheed-al-Ulūhiyyah is the belief that Allāh alone deserves all acts of worship. This aspect of Tawheed focuses on directing every form of worship—such as prayer, supplication, sacrifice, and reliance—exclusively to Allāh, without associating any partners or intermediaries. It is the commitment to worship Allāh alone and to avoid idolatry or giving divine attributes to anyone or anything else.
Allāh emphasizes this exclusivity in the Qur’an:
“And your god is one God. There is no deity [worthy of worship] except Him, the Most Merciful, the Especially Merciful.”
— Surah Al-Baqarah (2:163)
This verse affirms that only Allāh deserves to be worshiped, rejecting any notion of associating others with Him.
Additionally, Allāh commands:
“And We certainly sent into every nation a messenger, [saying], ‘Worship Allāh and avoid Ṭāghūt (false deities).'”
— Surah An-Naḥl (16:36)
This verse shows that the central message of all prophets was to direct worship to Allāh alone and to reject false gods.
Understanding Tawheed-al-Ulūhiyyah means recognizing that worship is due to Allāh alone, with sincere devotion and submission. It inspires a person to seek closeness to Allāh by dedicating their actions, love, and reverence to Him, knowing that He alone is worthy of worship. This aspect of Tawheed forms the foundation of Islamic worship, guiding Muslims to a pure and undivided devotion to Allāh.
Question-28. What is Tawheed-al-Asma was-Sifat?
Tawheed-al-Asma’ wa Ṣifāt is the belief in the oneness of Allāh’s names and attributes. This means affirming that only Allāh possesses the perfect names and attributes described in the Qur’an and Sunnah, without altering, denying, or comparing them to anything in creation. Tawheed-al-Asma’ wa Ṣifāt teaches that Allāh’s names and qualities are unique to Him, reflecting His greatness, power, and mercy.
For example, Allāh describes Himself as Ar-Raḥmān (the Most Merciful) and Al-ʿAlīm (the All-Knowing), and we believe these qualities are unique to Allāh in their perfection and scope. This aspect of Tawheed emphasizes that His attributes are beyond human likeness or limitation.
Allāh says in the Qur’an:
“There is nothing like unto Him, and He is the Hearing, the Seeing.”
— Surah Ash-Shūrā (42:11)
This verse reinforces that while Allāh has attributes such as hearing and seeing, they are incomparable to anything in creation.
Allāh also says:
“And to Allāh belong the best names, so invoke Him by them.”
— Surah Al-A’raf (7:180)
This verse encourages us to know and call upon Allāh by His beautiful names, as they reflect His unique and perfect attributes.
Question-29. What is the meaning of ‘Ibādah (worship) in Islam?
In Islam, ‘Ibādah (worship) means any word, action, or feeling that is loved and approved by Allāh, whether it is visible or hidden. This includes not only formal acts of worship like prayer, fasting, and charity, but also intentions and inner feelings, such as gratitude, patience, and trust in Allāh.
‘Ibādah is a comprehensive way of life, covering all aspects of a person’s actions and thoughts, as long as they are aligned with Allāh’s guidance and are done sincerely for His sake
Question-30. What are the conditions of ‘Ibādah (worship) in Islam?
There are two essential conditions for ‘Ibādah (worship) to be accepted in Islam:
Sincerity to Allāh: Worship must be performed with pure intentions, dedicated solely to Allāh without any desire for praise, recognition, or personal gain.
Submission to Allāh’s Messenger: Worship must be conducted in accordance with the teachings and practices of the Prophet Muhammad (peace be upon him), following his Sunnah (example) as the correct way to worship Allāh.
These conditions ensure that worship is both genuine and aligned with the guidance provided by Allāh and His Messenger.
Question-31. What are some examples of ‘Ibādah (worship) in Islam?
‘Ibādah (worship) in Islam includes a variety of acts that Allāh loves and approves of, both visible actions and inner attitudes. Some examples of ‘Ibādah are:
- Prayer (Ṣalāh): Performing the five daily prayers as a means of connecting with Allāh.
- Charity (Zakāh): Giving a portion of one’s wealth to those in need, as a way of purifying wealth and supporting the community.
- Fasting (Ṣawm): Observing the fast, especially during the month of Ramadan, to develop self-discipline and empathy.
- Pilgrimage (Ḥajj): Performing the pilgrimage to Mecca if one is able, as a form of devotion and unity with the global Muslim community.
- Seeking Allāh’s help: Turning to Allāh in times of need, trusting in His support and guidance.
- Gratitude and Patience: Showing thankfulness for blessings and patience in hardships, both of which are beloved forms of ‘Ibādah.
These acts of ‘Ibādah encompass various ways of worshiping Allāh, fulfilling the needs of both the heart and the body, and bringing the believer closer to Him.
Question-32. What is the most serious thing that Allāh has forbidden?
The most serious thing that Allāh has forbidden is shirk (associating partners with Him). Shirk means worshiping or attributing divine qualities to anyone or anything other than Allāh. This includes practices like praying to others besides Allāh, seeking help from idols or false gods, or attributing Allāh’s unique qualities to His creation.
Allāh says in the Qur’an:
“Indeed, Allāh does not forgive associating partners with Him, but He forgives anything else for whom He wills.”
— Surah An-Nisa (4:48)
Question-33. What is polytheism?
Polytheism, or shirk in Islam, is the act of associating partners with Allāh or attributing divine qualities to anyone or anything besides Him. This includes worshiping others alongside Allāh, seeking help from idols, saints, or false gods, or believing that anyone else shares in Allāh’s power, knowledge, or authority.
Polytheism is considered the gravest sin in Islam because it contradicts the core belief in Tawḥīd (the oneness of Allāh). Allāh strongly warns against shirk in the Qur’an:
“Indeed, Allāh does not forgive associating partners with Him, but He forgives anything else for whom He wills.”
— Surah An-Nisa (4:48)
Question-34. What are the types of polytheism?
Polytheism, or shirk, is categorized in Islam into three main types:
Major Polytheism (Shirk Akbar):
“Indeed, whoever associates others with Allāh—Allāh has forbidden him Paradise, and his refuge is the Fire.”— Surah Al-Ma’idah (5:72)
Minor Polytheism (Shirk Asghar): This includes actions that may lead to shirk or lessen the purity of worship, like showing off in acts of worship to gain praise or using phrases that imply reliance on others besides Allāh, such as swearing by someone other than Him. Although minor shirk does not remove a person from Islam, it is still a grave sin and must be avoided.
Hidden Polytheism (Shirk Khafi): This type of shirk involves subtle feelings or attitudes that detract from pure reliance on Allāh, like placing one’s ultimate trust or fear in something or someone other than Allāh. It can be difficult to detect because it occurs within the heart, but it weakens true dependence on Allāh.
Question-35. What is major polytheism?
Major polytheism, or Shirk Akbar, is the act of dedicating worship or devotion to anyone or anything other than Allāh. This includes praying, making sacrifices, seeking assistance, or showing ultimate love and reverence to idols, deities, people, or objects alongside or instead of Allāh. In Islam, major shirk is the most serious offense because it directly violates Tawḥīd—the belief in the oneness of Allāh—by associating others with Him.
The consequences of major shirk are extremely severe:
It removes a person from Islam: Someone who commits major shirk without repentance is considered outside the fold of Islam.
It is an unforgivable sin if one dies without repenting: Allāh says,
“Indeed, Allāh does not forgive associating partners with Him, but He forgives anything else for whom He wills.”
— Surah An-Nisa (4:48)It bars one from Paradise: Allāh warns,
“Indeed, whoever associates others with Allāh—Allāh has forbidden him Paradise, and his refuge is the Fire.”
— Surah Al-Ma’idah (5:72)
Major shirk is thus considered the gravest sin, as it denies Allāh’s unique right to be worshiped alone and undermines the foundation of faith in Islam.
Question-36. What are the types of major polytheism (Shirk Akbar)?
Major polytheism, or Shirk Akbar, can take various forms, each representing a way in which worship or devotion is incorrectly directed toward something other than Allāh. Shaykh Ibn al-‘Uthaymeen identified the following types:
Polytheism in Worship (Shirk in ʿIbādah): This is when acts of worship, such as prayer, sacrifice, or supplication, are directed to others besides Allāh. Examples include praying to idols, calling on saints, or seeking assistance from any being other than Allāh.
Polytheism in Intent and Purpose (Shirk in Niyyah and Irādah): This form occurs when acts meant for Allāh are performed with the intention of pleasing others or for personal gain. For example, someone may perform acts of worship to gain fame or status instead of seeking only Allāh’s pleasure.
Polytheism in Obedience (Shirk in Ṭāʿah): This is when a person obeys others in a way that goes against Allāh’s commands. For instance, if one follows a religious authority in something that opposes Allāh’s laws, knowingly giving them authority over Allāh’s guidance, it constitutes shirk in obedience.
Polytheism in Love (Shirk in Maḥabbah): This form of shirk happens when a person loves something or someone as they should love Allāh. This ultimate level of love, loyalty, or devotion should belong solely to Allāh. Loving anything in a way that competes with the devotion due to Allāh is considered shirk in love.
Question-37. What is lesser polytheism (Shirk Asghar)?
Lesser polytheism, or Shirk Asghar, refers to actions or attitudes that do not remove a person from Islam but still diminish the purity of worship. Unlike major shirk, lesser shirk does not involve directing worship to other deities but includes behaviors that subtly affect one’s sincerity toward Allāh.
Examples of lesser shirk include:
Showing off in worship (Riyā’): Performing acts of worship, like prayer or charity, to gain admiration or recognition from others rather than seeking Allāh’s pleasure alone. For instance, a person might make a prayer more elaborate if others are watching to impress them.
Swearing by others besides Allāh: Saying phrases like “I swear on my mother’s life” or “I swear by my honor” is considered lesser shirk. Swearing should only be by Allāh, as He alone is deserving of such reverence.
The Prophet Muhammad (peace be upon him) warned of the dangers of lesser shirk, saying:
“The thing I fear most for you is minor shirk.” When asked what that was, he replied, “Riyā’ (showing off).”
— Sunan Ibn Majah 4204
Question-38. What is inconspicuous polytheism (Shirk Khafi)?
Inconspicuous polytheism, or Shirk Khafi, refers to subtle forms of shirk that may be hidden within a person’s heart or intentions, often without them realizing it. It involves placing reliance, love, or fear in something other than Allāh in ways that undermine the purity of Tawḥīd (monotheism). Shirk Khafi is called “inconspicuous” because it can be so subtle that it goes unnoticed, yet it can still weaken one’s devotion and sincerity toward Allāh.
Examples of inconspicuous shirk include:
Trust in worldly means more than Allāh: If a person excessively relies on wealth, status, or other people to achieve their goals, thinking that these alone will bring success, this can lead to shirk khafi. True reliance should ultimately rest with Allāh, while recognizing that all means are under His control.
Unnoticed desire for others’ approval in worship: Performing good deeds, even partially, to gain praise or approval from people rather than purely for Allāh’s sake is an example of inconspicuous shirk. For instance, a person might be motivated by the thought of being seen as pious rather than by devotion to Allāh alone.
The Prophet Muhammad (peace be upon him) described inconspicuous shirk as something very subtle, saying:
“The inconspicuous polytheism is more hidden among this nation than the track of a black ant over a black stone on a dark night.”
— Musnad Ahmad
Inconspicuous shirk is difficult to detect, which is why believers are encouraged to constantly renew their intentions and ask Allāh to purify their hearts, ensuring that worship remains solely for His sake.
Question-39. What is the proof of inconspicuous polytheism (Shirk Khafi)?
The proof of inconspicuous polytheism, or Shirk Khafi, comes from the subtle nature of this form of shirk, which can be hidden even from the person committing it. The Prophet Muhammad (peace be upon him) described it as something incredibly subtle and difficult to detect. He said:
“The inconspicuous polytheism is more hidden among this nation than the track of a black ant over a black stone on a dark night.”
— Musnad Ahmad
This statement highlights the difficulty of recognizing inconspicuous shirk, which can appear in subtle thoughts, intentions, or reliance on others in a way that may undermine pure devotion to Allāh.
Another hadith further emphasizes the importance of avoiding such subtle forms of shirk, as the Prophet (peace be upon him) taught believers to seek Allāh’s protection from it, saying:
“O Allāh, I seek refuge with You from knowingly associating others with You, and I ask Your forgiveness for what I do unknowingly.”
— Musnad Ahmad
These narrations illustrate the need for constant awareness and self-reflection to ensure that one’s worship and intentions are free from even the slightest form of shirk, keeping one’s devotion sincere and directed solely toward Allāh.
Question-40. What are the types of Kufr (disbelief)?
Kufr (disbelief) in Islam refers to the rejection or denial of faith in Allāh and His teachings. There are two main types of kufr, each with specific forms:
Major Kufr (Kufr Akbar): Major disbelief takes a person out of the fold of Islam. It involves outright denial or rejection of fundamental Islamic beliefs. Major kufr includes several forms:
Minor Kufr (Kufr Asghar): Minor disbelief does not take a person out of Islam but is still a serious sin that weakens faith. This includes kufr of ingratitude, where a person fails to acknowledge Allāh’s blessings or complains about their life circumstances without recognizing Allāh’s wisdom.
Question-41. What are the types of major Kufr?
Major Kufr (disbelief) refers to forms of rejection or denial that remove a person from the fold of Islam. Shaykh Ibn al-‘Uthaymeen explained these primary types of major kufr, each reflecting a direct opposition to the fundamentals of faith:
Kufr of Denial (Kufr al-Juḥūd): This is when a person outright denies something essential in Islam, such as the existence of Allāh, the prophethood of Muhammad (peace be upon him), or the truth of the Qur’an, despite knowing its truth.
Kufr of Arrogance and Rebellion (Kufr al-Istikbār): This type occurs when someone knows the truth of Islam but refuses to submit to it out of pride or arrogance. The example of Satan’s refusal to bow to Adam illustrates this type, as he recognized Allāh’s command but rejected it out of arrogance.
Kufr of Doubt (Kufr ash-Shakk): Here, a person harbors doubt or uncertainty about fundamental beliefs, such as doubting the existence of Allāh, the Day of Judgment, or the Prophethood. This lack of conviction can lead to rejection of core beliefs.
Kufr of Hypocrisy (Kufr an-Nifāq): This is when a person outwardly displays belief in Islam while inwardly disbelieving. Hypocrisy of this type is especially grave, as it involves deliberate deception regarding one’s true belief.
Kufr of Turning Away (Kufr al-I’rāḍ): This occurs when someone deliberately turns away from Islam, showing indifference or completely disregarding its teachings, with no interest in following or learning about the faith.
Question-42. What are the categories of hypocrisy?
In Islam, hypocrisy (nifāq) is divided into two main categories:
Hypocrisy in Belief (Nifāq Iʿtiqādī): This is the more severe form of hypocrisy, where a person outwardly professes Islam but inwardly rejects it. Hypocrisy in belief places a person outside the fold of Islam because it involves deceit at the level of faith itself. Forms of this hypocrisy include:
- Denying the truth of the Prophet Muhammad (peace be upon him) while claiming belief.
- Hating any part of what the Prophet brought from Allāh, like the teachings of the Qur’an.
- Rejoicing in the disgrace or weakness of Islam and wishing for its failure.
- Showing outward acceptance of Islam but secretly hoping for its downfall or harm.
This form of hypocrisy is referred to in the Qur’an as a serious sin, with Allāh saying:
“Indeed, the hypocrites will be in the lowest depths of the Fire, and never will you find for them a helper.”
— Surah An-Nisa (4:145)Hypocrisy in Actions and Deeds (Nifāq ʿAmalī): This type does not take a person out of Islam but involves behaviors that are inconsistent with Islamic values and can lead to further deviation if left unchecked. Forms of hypocrisy in actions include:
- Lying when speaking.
- Breaking promises or failing to fulfill commitments.
- Betraying trust.
- Acting immorally or unfairly in disputes.
- Behaving treacherously after agreeing to a pact or contract.
The Prophet Muhammad (peace be upon him) said:
“The signs of a hypocrite are three: when he speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted, he betrays the trust.”
— Sahih al-Bukhari and Sahih Muslim
Question-43. What is the hypocrisy in Belief?
Hypocrisy in belief, or Nifāq Iʿtiqādī, is when a person outwardly claims to be a Muslim but secretly disbelieves. This type of hypocrisy is extremely serious, as it involves deception at the level of faith itself. A person with hypocrisy in belief acts as a Muslim publicly but internally rejects the core beliefs of Islam. This type of hypocrisy places a person outside the fold of Islam.
Forms of hypocrisy in belief include:
- Denying the Prophet Muhammad’s message: Outwardly, they may say they believe, but internally they reject the truth of his prophethood.
- Hating what the Prophet brought: This includes disliking parts of Islamic teachings, such as the Qur’an, even while pretending to accept it.
- Rejoicing in the hardship of Islam: Secretly hoping for Islam to weaken or celebrating when Muslims face hardship or defeat.
- Pretending loyalty while wishing for Islam’s failure: Outwardly appearing supportive but hoping for the downfall of the Islamic community.
Allāh warns of the severity of hypocrisy in belief in the Qur’an:
“Indeed, the hypocrites will be in the lowest depths of the Fire, and never will you find for them a helper.”
— Surah An-Nisa (4:145)
Question-44. What is hypocrisy in deeds and actions?
Hypocrisy in deeds and actions, or Nifāq ʿAmalī, occurs when a person’s behavior reflects traits that contradict the values of Islam, even though they may still believe in Allāh and the teachings of Islam. This type of hypocrisy does not remove a person from Islam, but it is considered a serious moral failing and a dangerous trait that weakens one’s faith and integrity.
The Prophet Muhammad (peace be upon him) identified specific signs of hypocrisy in deeds and actions:
- Lying when speaking: Consistently telling lies, which is contrary to the value of truthfulness in Islam.
- Breaking promises: Failing to keep commitments or fulfill promises made to others.
- Betraying trust: Not upholding responsibilities or breaching trust given by others.
- Acting unjustly in disputes: Behaving immorally or unfairly when involved in disagreements or conflicts.
- Behaving treacherously in agreements: Acting dishonorably after agreeing to a contract or pact.
The Prophet Muhammad (peace be upon him) said:
“The signs of a hypocrite are three: when he speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted, he betrays the trust.”
— Sahih al-Bukhari and Sahih Muslim
Question-45. Are good deeds accepted by Allāh if a person commits polytheism?
No, good deeds are not accepted by Allāh if a person commits shirk (polytheism). In Islam, shirk—associating partners with Allāh—is the most severe sin, and it nullifies any good deeds performed alongside it. Allāh emphasizes this in the Qur’an, warning that polytheism voids all acts of worship and devotion, as true worship must be directed to Him alone.
Allāh says:
“If they had associated others with Him, then all that they used to do would have been in vain.”
— Surah Al-An’am (6:88)
And also:
“Indeed, Allāh does not forgive associating partners with Him, but He forgives anything else for whom He wills.”
— Surah An-Nisa (4:48)
Question-46.What are the three essential foundations every Muslim should know?
Every Muslim should understand three key foundations that form the core of Islamic belief and practice:
Understanding Allāh (The Creator): Recognizing Allāh as the sole Creator, Sustainer, and Controller of the universe. This includes knowing His names, attributes, and His exclusive right to be worshiped, which establishes the principle of Tawḥīd (monotheism).
Understanding Islam as a Way of Life: Learning what Islam teaches, including its beliefs, acts of worship, and ethical guidelines. This involves the five pillars of Islam (Shahādah, Ṣalāh, Zakāh, Ṣawm, and Ḥajj) and embracing submission to Allāh’s guidance in every aspect of life.
Understanding the Role of the Prophet Muhammad (peace be upon him): Recognizing that Muhammad is Allāh’s final messenger, sent to guide humanity to the truth. This includes following his teachings, his Sunnah (example), and acknowledging him as the last prophet.
These three foundations provide Muslims with a comprehensive framework for understanding, practicing, and living their faith.
Question-47.What is Taghut?
Taghut refers to anything or anyone that is worshiped, obeyed, or followed in a way that leads people away from the worship of Allāh. In Islam, Taghut encompasses anything that stands as a barrier between a person and true monotheism (Tawḥīd) by diverting worship, obedience, or authority away from Allāh.
Examples of Taghut include:
- Idols and false gods: Any deity or idol worshiped besides Allāh.
- Tyrants who claim divine authority: Rulers or leaders who command obedience in opposition to Allāh’s laws or claim authority over matters of faith.
- People who invite others to worship them or follow misguided paths: Those who call people to acts of devotion or practices that contradict Islamic teachings.
- Sorcery and magic: Practices that rely on supernatural forces other than Allāh.
Allāh commands Muslims to reject Taghut and devote themselves solely to Him. The Qur’an says:
“And We certainly sent into every nation a messenger, [saying], ‘Worship Allāh and avoid Taghut.'”
— Surah An-Naḥl (16:36)
Rejecting Taghut is an essential part of Tawḥīd and a prerequisite for sincere worship, as it ensures that all devotion and obedience are directed to Allāh alone.