Answer: There are 4 prominent Angels mentioned in the holy Quran:

Jibril (Gabriel): Known as the chief of the angels, who conveyed Allah’s revelations to the prophets, including the Qur'an to Prophet Muhammad (SAWAS)

Mikail (Michael): Responsible for providing nourishment to bodies and souls, bringing rain and sustenance.

Israfil (Raphael): Will blow the trumpet on the Day of Judgment to signal the end of the world and the resurrection of the dead.

Izrael: The Angel of Death who takes the souls of the deceased.

Answer: Prophet Hood, known as Nubuwwah in Arabic, is one of the five roots of religion known as “Usool al- Deen”. It is a fundamental concept that signifies the institution through which God communicates His guidance to humanity. Prophets are chosen individuals who receive divine revelation and are tasked with conveying God's message to people. The prophet’s primary role is to call human beings to worship just one God, the Creator of all. 

Although, the Prophets are human beings who possess human characteristics, but they are considered to be infallible ones and are specially chosen by God to convey His divine messages to Human beings effectively.

Islam teaches that God has sent 124000 prophets to every nation throughout history, providing continuous guidance to humanity. Amongst these prophets there are 313 messengers of God known as “Rasool” and 5 great apostles’ known as “Olul Azm” These are the well-known figures amongst prophets of God: Noah, Abraham, Moses, Jesus, and Muhammad (peace be upon them all).

Answer: Besides the explicit mention of the finality of the Prophet (SAWAS) in the noble verses of the Quran, there are several verses from which the finality of the Prophet (SAWAS) can be inferred.

One of the verses that explicitly refer to the principle of finality is when Allah Almighty says:

"Muhammad is not the father of any of your men, but he is the Messenger of Allah and the seal of the prophets. And Allah is All-Aware of everything." (Surah Al-Ahzab, verse 40)

Although this verse is in the context of explaining the permissibility of the Prophet's marriage to the divorced wife of his adopted son, Zaid, it also addresses the issue of finality.

There are numerous verses that indicate the universal nature of the Prophet's call and can be interpreted as implying his everlasting message and finality of his mission.

For example, in one of these verses, we read:

"Blessed is He who sent down the Criterion upon His servant, that he may be a warner to the worlds." (Surah Al-Furqan, verse 1),

From this verse, the finality of Islam can be inferred because the term "worlds" does not refer to a specific time period; therefore, as long as the world exists, any nation that emerges will be part of the "worlds," and the Prophet (peace be upon him) will be a warner to them.

Another verse that can be cited is when Allah Almighty says: 

"...This Quran has been revealed to me that I may thereby warn you and whomever it may reach." (Surah Al-An'am, verse 19) 

The generality of the term "whomever it may reach" includes all humans existing at the time of the Prophet (peace be upon him) and all humans to come in the future. This conveys the idea of the finality of Islam and the mission of the Prophet (SAWAS).

It should be noted that the discussion of the finality of the Prophet (SAWAS) is not exclusive to the Quran; rather, numerous narrations also indicate this issue, as reported in various sources. For example, in one of these narrations attributed to the Prophet (SAWAS), addressing Imam Ali (AS), we read: "O Ali, you are to me like Aaron was to Moses, except that there will be no prophet after me."

Answer: The Islamic term Sunnah refers to the sayings (hadiths), practices (Sirah), and examples set by the Prophet Muhammad and his 12 successors known as 12 Imams (peace be upon him & his progeny). It encompasses everything they said, did, and approved of because they are considered to be the infallibles who never make mistakes. The Sunnah is a fundamental source of guidance for Muslims, second only to the Quran.

The Sunnah is a vital component of Islamic tradition and practice. It complements the Quran, providing detailed guidance on various aspects of life and serving as a source of Islamic law and ethical behaviour. By following the Sunnah, Muslims strive to emulate the exemplary life of the Prophet Muhammad and his infallible successors (peace be upon him & his progeny) align their lives with the principles of Islam.

Answer: According to the Sunni School of thought, the primary sources of the Sunnah are the collections of Hadith. Known as “Sehah al- sitt’ah” (Six books of hadith): 

1. Sahih al-Bukhari: Compiled by Imam Muhammad al-Bukhari (d. 870 CE)

2. Sahih Muslim: Compiled by Imam Muslim ibn al-Hajjaj (d. 875 CE)

3. Sunan Abu Dawood: Compiled by Imam Abu Dawood (d. 889 CE)

4. Sunan al-Tirmidhi: Compiled by Imam al-Tirmidhi (d. 892 CE)

5. Sunan al-Nasa'i: Compiled by Imam al-Nasa'i (d. 915 CE)

6. Sunan Ibn Majah: Compiled by Imam Ibn Majah (d. 887 CE)

According to the Shia School of thought, the primary sources of Hadith are based on the teachings and sayings of Prophet Muhammad (peace be upon him and his progeny), as well as the teachings of the Twelve Imams (descendants and true successors of the Prophet (SAWAS). The most authoritative collections of Hadith for Shia Muslims are:

1. The Four Books (Kutub al-Arba'a)

These are the most prominent collections of Hadith:

• Al-Kafi: Compiled by Sheikh Abu Ja'far Muhammad ibn Ya'qub al-Kulayni al-Razi (d. 941 CE), this collection is considered one of the most comprehensive sources of Hadith in Shia Islam. It covers a wide range of topics including theology, ethics, jurisprudence, and guidance.
• Man La Yahduruhu al-Faqih: Compiled by Sheikh Abu Ja'far Muhammad ibn Babawayh al-Qummi (d. 991 CE), also known as Shaykh Saduq, this collection focuses primarily on jurisprudential matters (Fiqh). It includes traditions on legal rulings, ethical teachings, and moral virtues.
• Tahdhib al-Ahkam: Compiled by Sheikh Muhammad ibn Hasan al-Tusi (d. 1067 CE), this book presents Hadith related to Islamic jurisprudence (Fiqh) and legal rulings. It serves as a key reference for Shia scholars in deriving religious rulings.
• Al-Istibsar: Also compiled by Sheikh Muhammad ibn Hasan al-Tusi, this collection complements Tahdhib al-Ahkam with additional Hadith on jurisprudence and ethical teachings.

2. Other Significant Collections

Apart from the Four Books, there are other important collections that Shia scholars refer to:

• Bihar al-Anwar: Compiled by Allama Muhammad Baqir Majlisi (d. 1699 CE), this extensive compilation includes a vast array of Hadith covering various aspects of Islamic teachings, history, ethics, and theology. It is highly respected among Shia scholars for its depth and breadth of content.
• Mustadrak al-Wasail: Compiled by Allama Muhammad Hasan al-Hurr al-Amili (d. 1693 CE), this collection focuses on gathering Hadith related to practical aspects of worship, ethics, and social issues. It serves as a valuable resource for Shia Muslims in their daily lives and religious practices.

3. Supplementary Sources

• Usul al-Kafi: This book, also compiled by Sheikh al-Kulayni, serves as a foundational text for Shia Hadith studies. It includes discussions on the principles of jurisprudence (Usul al-Fiqh) and methodologies for deriving religious rulings from Hadith.
• Al-Faqih: Compiled by Sheikh al-Kulayni, this book focuses on Hadith related to Islamic jurisprudence (Fiqh) and legal rulings.

Importance and Authentication

Shia Muslims consider these collections of Hadith as authoritative sources of religious guidance, alongside the Quran. The authenticity and reliability of Hadith in Shia Islam are rigorously evaluated through chains of narration (Isnad) and the credibility of narrators (Rijal).

These collections play a crucial role in shaping beliefs, practices, and legal interpretations, providing a comprehensive framework for understanding Islam based on the teachings of Prophet Muhammad and the Twelve Imams.

Answer: The concept of Imamate, or divine leadership (Arabic: الإمامة‎), is central to the pure Islam and denotes the belief in a line of designated spiritual and political successors to Prophet Muhammad (peace be upon him &his progeny). The real Muslims believe that after the Prophet's departure, leadership of the Muslim Ummah was divinely ordained to continue through a series of Imams who possess unique spiritual and infallible qualities. 

The designation of Imams is based on divine will and appointment by God. They assert that Prophet Muhammad, through divine command, designated specific individuals as his successors, beginning with Imam Ali ibn Abi Talib and continuing through eleven more Imams from his progeny. This divine appointment was communicated by the holy Prophet (SAWAS) on several occasions including in his last sermon delivered on the 18^th Dhulhijjah 16^th March 632 CE known as day of Ghadeer. This historic sermon is recorded in both Shia and Sunni Sources of Hadith widely. To learn more about concept of Imamate, please read the detailed books on the subject.

Answer: According to the teachings of pure Islam, the term "divine Imams" refers to the twelve designated spiritual and political successors of Prophet Muhammad (peace be upon him & his progeny) These Imams are revered by Muslims for their infallibility (‘Ismah), comprehensive knowledge of religious teachings, and their role as guides and leaders of the Muslim Ummah). Here is a brief overview of each of the Twelve Imams:

1. Imam Ali ibn Abi Talib: Cousin and son-in-law of Prophet Muhammad (married to his daughter Fatimah) born in inside Ka’aba, Makkah, 599 CE, and Martyred by Abur Rahman Ibne Muljim, in the sacred Mosque of Kufa. Regarded as the first Imam and the rightful successor of Prophet Muhammad (SAWAS) Known for his comprehensive knowledge, bravery, wisdom, and devotion to Islam.

2. Imam Hasan ibn Ali: Born in Madinah, 625CE, Martyred by poisoning sent by Muawiya ibne Abu Sufyan. Grandson of Prophet Muhammad through his daughter Fatimah and Second divine Imam. Known for his role in promoting peace and unity among Muslims, particularly after the martyrdom of his father Imam Ali (AS).

3. Imam Hussain ibn Ali: Second Grandson of Prophet Muhammad through his daughter Fatimah. Third divine Imam. Born in Madinah, 626 CE, Martyred in the Battle of Karbala, 680 CE, By Yazid ibne Muawiya’s army. Revered for his stand against injustice and tyranny, particularly his heroic sacrifice in Karbala, which became a symbol of resistance against oppression.

4. Imam Ali Zayn al-Abideen (Ali ibn Hussain): Son of Imam Hussain, Fourth divine Imam, Born in Madinah, 659 CE, Martyred in 713 CE by the Umayyad Ruler Al-Waleed bin Abd al-Malik. This Great-grandson of Prophet Muhammad through Imam Hussain (AS). Known for his piety, prayers (such as Sahifa Sajjadiyya), and teachings on spirituality and ethics despite facing persecution.

5. Imam Muhammad al-Baqir: Grandson of Imam Hussain. Fifth divine Imam. Born in Madinah, 677 CE, Renowned for his knowledge and scholarship. Revived Islamic sciences and established an Islamic university introduces pure jurisprudence (Fiqh) and transmitted Hadith extensively. Poisoned and killed in 732 CE, by Umayyad ruler, Hisham bin Abd al-Malik at the age of 57. 

6. Imam Ja'far al-Sadiq: Son of Imam Al-Baqir, Sixth divine Imam. Born in Madinah, 702 CE. Renowned for his knowledge. Continued his Father’s mission. Celebrated for his vast knowledge in various sciences, including jurisprudence, theology, and ethics. Poisoned and killed in 765 CE, at the age of 63, by Abbasad ruler, Al-Mansour Dawaneqi. 

7. Imam Musa al-Kadhim: Son of Imam Jafar Al-Sadiq, Seventh divine Imam. Born in Madinah, 745 CE, killed in 799 CE, at the age of 54, by Harun, Abbasad ruler,. Renowned for his knowledge, patience, piety, and teachings despite enduring persecution and imprisonment under the Abbasid caliphs. 

8. Imam Ali al-Ridha (Ali ibn Musa): Son of Imam Al-Kadhim, the 8^th divine Imam. Born in Madinah, 766 CE, Revered for his knowledge, wisdom, and piety. His shrine in Mashhad, Iran, is a major pilgrimage site. Poisoned and killed by Abbasad Ruler Mamun, in 818 CE, at the age of 52.

9. Imam Muhammad al-Jawad (Muhammad ibn Ali): Son of Imam Al-Ridha, The 9^th divine Imam, Born in Madinah, 811 CE. Known for his exceptional intellect and piety despite his young age. His Imamate emphasized ethical conduct and knowledge. Poisoned and Killed by the order of Abbasad ruler, Mu’tasim billah in 835 CE, at the age of 25.

10. Imam Ali al-Hadi (Ali ibn Muhammad): Son of Imam Al-Jawad, the 10^th divine Imam, Born in Madinah, 828 CE. Recognized for his knowledge, wisdom, and leadership during a challenging period of Abbasid rule. His piety and devotion to Islam are highly regarded. Poisoned and killed by Abbasid ruler, Al-Mottaz billah in 868 CE at the age of 40.

11. Imam Hasan al-Askari (Hasan ibn Ali): Eleventh divine Imam, Son of Imam Ali al-Hadi. Born in Madinah, 846 CE. Known for his knowledge and teachings despite living under severe restrictions and surveillance by the Abbasid authorities. His son, Imam Mahdi, is believed to be the awaited savior (Mahdi). Poisened and killed by Abbasid ruler, Mo’tamad billah, in 874 CE, at the age of 28. 

12. Imam Muhammad al-Mahdi: 12^th and final divine Imam, Son of Imam Hassan Al-Askari, Born in Samarrah, 868 CE. Believed to be the awaited Mahdi (guided one) who will return to establish justice and equity on earth. All seekers of justice await his reappearance as an ultimate saviour. 

Answer: The Imam of the time, Imam Mahdi (peace be upon him), is in a state of occultation as part of Allah's divine wisdom and plan. This state serves several purposes, including:

1. Protection from Persecution:
The previous Imams faced relentless persecution, oppression, and even martyrdom at the hands of tyrannical rulers. The occultation safeguards the 12th Imam from similar threats, preserving him for his ultimate mission of establishing justice and truth.

2. A Test of Faith for Believers:
The occultation tests the faith and patience of the believers, challenging them to remain steadfast, adhere to Islamic principles, and rely on the guidance of qualified religious scholars during the Imam’s absence.

3. Preparation for His Reappearance:
The occultation allows for the gradual development of a global environment that will be receptive to the Imam’s leadership. When he reappears, he will unite humanity under justice and divine guidance, fulfilling his role as the ultimate saviour.

4. Continued Guidance Through Representatives:
Although the Imam is not physically present, he has provided clear instructions for the Shia community to follow the guidance of trustworthy scholars and jurists (Mujtahids). This system ensures that the community is not left without direction during the period of occultation.

5. Divine Wisdom Beyond Human Understanding:
The full reasons behind the Imam’s occultation may be beyond human comprehension. As believers, trust in Allah's wisdom is fundamental, and the occultation is part of His plan for the ultimate betterment of humanity.

In conclusion, the Imam’s occultation is not an absence of guidance but a period of preparation, testing, and preservation. It ensures that the Imam will emerge at the divinely appointed time to fulfil his mission of establishing universal justice and peace.

Answer: According to the famous hadith known as “Thaqalain” the Qur’an and Ahlul bayt both are the perfect source of guidance after the departure of the holy Prophet. However, there are some differences between them. The Qur'an is a tangible text available to all Muslims in every era and in every place. Its accessibility ensures that Allah's guidance is preserved in written form for humanity.

• An Imam, being a living individual, is naturally bound by time and space, and even if present physically, would not be accessible to everyone, everywhere, at all times. This was true even during the lives of previous Imams, who appointed trusted representatives to reach their followers.
• From the time of the 6th Imam, Imam Ja'far al-Sadiq (peace be upon him), a system of Wakils (authorized agents) was established to manage the affairs of the Shia community and to disseminate religious teachings.
• This system was further developed by Imam Musa al-Kadhim (peace be upon him) and continued during the time of subsequent Imams. It ensured that the community remained connected to the Imams' guidance, even if they could not interact with them directly.
• During the occultation of the 12th Imam, this system evolved into reliance on qualified religious scholars (Mujtahids or Maraji'), as explicitly instructed by the Imam himself.