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Fattening an animal beyond its natural need—so much so that it faces difficulty in its daily activities like walking, sitting, standing, and eating—is considered a defect in the animal, just as extreme obesity in a human is seen as a sign of illness.
Sacrificing any animal with defects has been discouraged, and if the purpose behind such a sacrifice is to show off, then not only is the animal being subjected to discomfort, but the act may also lead to sin due to ostentation rather than earning reward.

Muslims use two methods to verify the authenticity of an event.
First, they examine the chain of narration (isnād), and then they analyze the content (matn) of the report. A narration whose chain and content are free from all types of defects is accepted as authentic. If there are weaknesses in either the chain or the content, then a judgment is passed on the narration according to the nature of those weaknesses. In this way, the narration is either completely accepted, completely rejected, or regarded as a report that could be either true or false.

In contrast, Orientalists do not follow the practice of scrutinizing the chain of transmission when verifying the authenticity of a report, even though the credibility of the narrator is the primary standard for verifying the authenticity of any report. Their dilemma is that, in the realm of religion, the reports they are compelled to believe in lack any information about the identities of their narrators or the moral character of those narrators. Because of this shortcoming, they are unwilling to accept the system of hadith verification. In essence, the very quality that their own religion lacks is the one they refuse to acknowledge in Islam as well.

Hazrat Zaid (may Allah be pleased with him) compiled every written piece of the Qur'an and, by gathering the memorizers of the Qur'an around him, compiled over two or three years the very Qur'an we have in our hands today. This compilation follows the exact order in which Zaid (may Allah be pleased with him) used to write and recite it before the Holy Prophet (peace be upon him). The copy compiled by Hazrat Zaid (may Allah be pleased with him) was entrusted by Hazrat Umar (may Allah be pleased with him) to his daughter and the noble wife of the Prophet (peace be upon him), Hazrat Hafsa (may Allah be pleased with her), for safekeeping. Later, when Hazrat Umar (may Allah be pleased with him) assumed the caliphate, this copy was declared the standard of accuracy and completeness.

Despite the disputes between the Umayyads and the supporters of Hazrat Ali (may Allah be pleased with him), all remained united upon this very Qur'an, which was later named the “Uthmanic Codex.” Not only that, but to this day, all Islamic sects agree upon the preservation and sanctity of the Qur'an.

The foundation of the pillars of Islam is based on the sacred revelation, a portion of which is obligatory to recite in the daily prayers. In some parts of the prayer, the recitation of this sacred revelation is obligatory, and in others, it is Sunnah. From the earliest times, there has been a consensus among Muslims on this, and they derived their religious rulings from this sacred revelation.

Due to this need (for prayer), every Muslim in the early days of Islam would memorize some portion of the Qur'an, considering it a precious treasure of their life. For the Arabs—who were accustomed, even during the pre-Islamic era, to memorizing poetry, genealogies, and traditions—memorizing the verses of the Qur'an was even easier. However, despite this extraordinary memory capacity of the Arabs, we cannot accept that the Qur'an remained preserved solely due to this one faculty. Rather, we have clear evidence showing that many of the companions of the Prophet Muhammad (peace be upon him) had written down the various chapters of the Qur'an during his lifetime, and these collections contained nearly the entire Qur'an.

This is clear proof that the Qur'anic verses and chapters memorized by Muslims were also being documented in written form. It is also established that when people from the Bedouin tribes embraced Islam, the Prophet Muhammad (peace be upon him) would send one or more of his companions to guide and educate them. It is also proven that these missionaries carried written documents that included portions of the Qur'an. The Qur'an itself affirms its documentation, and the books of Seerah (biographies of the Prophet) also support this. For instance, in the story of the conversion of Umar ibn Al-Khattab (may Allah be pleased with him), it is mentioned that a written copy of Surah Ta-Ha was in the possession of his sister.

During the lifetime of the Prophet Muhammad (peace be upon him), the Qur'an existed both in the hearts of those who had memorized it and in various written fragments. How, then, can one believe that there was any discrepancy between these two forms (memorization and writing)? Especially when the Qur'an was the most precious asset of the Prophet Muhammad (peace be upon him), and Muslims regarded it as the word of God during his lifetime. If anyone had any doubt about its text, they would immediately refer the matter to the Prophet himself.

Associating partners with Allah (Shirk) (1 of 7 fatal Sins)

Surely, Allah does not forgive associating anything with Him, and He forgives whatever is other than that to whomever He wills. ( 4:48 and 116)

Open Great Shirk - Idolatry: worshipping beings other than Allah.
Hidden Small Shirk is called Riya - showing off or Ostentation
"Should I not inform you of that which I fear for you even more than the dangers of dajjaal?-Anti-Christ It is the hidden shirk: Riya-showing off : A person stands to pray, and he beautifies his prayer because he sees the people looking at him".
Committing murder : (25 68) (2 of 7 fatal Sins)

And they who do not call upon another god with Allah and do not slay the soul, which Allah has forbidden except in the requirements of justice, and (who) do not commit fornication and he who does this shall find a requital of sin (25 68)
Practising black magic (2: 102) This even takes one out of the folds of Islam

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Efforts to preserve the Holy Qur’an were made not only at the governmental level but also by the entire Muslim community, who engaged wholeheartedly in fulfilling this sacred duty. For the Muslims of the 7th century CE, it was not possible to record the Holy Qur’an on audio cassettes or store it in computers — methods which are considered reliable means of preservation in the modern era. However, they utilized every available method of their time to ensure its protection.

They did not rely on a single means of safeguarding the Qur’an, but as time progressed and circumstances changed, Muslims quickly realized that it was no longer appropriate to depend solely on earlier methods. Instead, they adopted the most effective and available means of preservation for each era. These efforts to protect the Qur’an were not limited to the early generations of Islam; rather, Muslims of every era have had the honor of participating in this noble endeavor.

The Qur’an, which was once written on stone tablets and animal skins, is today found in beautifully printed, multicolored copies that are revered across the world. The complete Qur’an, recited in the melodious voices of skilled Qaris (reciters), is preserved in audio and video cassettes in millions of Muslim households. Listening to it brings joy and spiritual peace to the hearts of Muslims. Moreover, Muslims have not hesitated to utilize computers to safeguard this clear and guiding Book.

It is deeply ironic that while so many sincere and persistent efforts have been made to preserve the Qur’an, there are still attempts to cast doubt on its authenticity. Meanwhile, scriptures whose authors are unknown and whose various editions contain numerous discrepancies are regarded as authentic divine revelations.

Have you ever felt unsafe, anxious, or vulnerable in life? Imagine a protector who gives you both faith and security, wrapping you in peace no matter how chaotic the world gets. That's Allah as Al-Mu'min, The One Who Gives Emaan and Security. Let's dive into how this name can transform the way we trust Allah.