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The Messenger of Allah (peace and blessings of Allah be upon him) said,
“The best among you is the one who is best in character.”
(Bukhari, Muslim, Mishkat, Ha/5075)
The Messenger of Allah (peace and blessings of Allah be upon him) said,
“The best among you is the one who is best in character.”
(Bukhari, Muslim, Mishkat, Ha/5075)
The Messenger of Allah (peace and blessings of Allah be upon him) said,
“The best among you is the one who is best in character.”
(Bukhari, Muslim, Mishkat, Ha/5075)
The Messenger of Allah (peace and blessings of Allah be upon him) said,
“The best among you is the one who is best in character.”
(Bukhari, Muslim, Mishkat, Ha/5075)
FAQs
Frequently Asked Questions About Islam & Their Answers
Have a question? At Asssas Edu, we’re here to provide clear and authentic answers about Islam — whether it’s about beliefs, practices, history, or everyday life. Our goal is to help you find trustworthy guidance based on the Qur’an and Sunnah, explained in a simple and respectful way for learners at all levels.
1) Does God exist?
1. Theological Argument (Kalām Cosmological):
(a) Everything that begins to exist has a cause.
(b) The universe has a beginning.
(c) Therefore, the universe must have a cause.
2. Infinite Regress of Causes is Impossible:
If every cause required another cause behind it and the chain never ended, nothing would ever come into existence—yet the universe exists. Therefore, the chain must terminate in a Being that is self-sufficient
3. Contingent vs. Necessary Existence:
The things within the universe are contingent—they may exist or not exist. But for the contingent to exist, there must be a Being who is not contingent but necessary.
4. The Testimony of the Truthful Informant:
The Prophets (peace be upon them)—whose truthfulness is proven by character, trustworthiness, miracles, and the continuity of history—testify about this God. Reason says, “There must be such a Being,” while the truthful testimony says, “He is indeed there.” Thus, reason and revelation together affirm the existence of God.
2) If God exists, why can’t we see Him?
3) Why doesn’t God speak to us directly—what is the need for Prophets?
The standard of prophethood is not that of a laboratory experiment; rather, it lies in historical testimony, the Prophet’s life and truthfulness, miracles, prophecies, the revealed text, and its civilizational and moral fruits. To demand purely empirical proof of prophethood is a category error, and often involves the fallacy of shifting goalposts.
Revelation itself explains this: “It is not for any human that Allah should speak to him except by revelation, or from behind a veil…”—thus the trial is preserved, yet guidance is decisively conveyed.
4) Why did God create us without our consent—isn’t that injustice?
Divinity and Independence: If creation required “permission,” then the Creator would become dependent on the created—contradicting the very notion of divinity. God’s Lordship lies precisely in His being in need of no one’s approval.
Existence as Blessing and Opportunity: Existence itself is a mercy and an opportunity—intellect, consciousness, love, learning, choice, and the chance for eternal success (Paradise) all hinge on existence. If the principle were “no one should be created without prior consent,” then injustice would arise toward all those who are happy with life and who discovered truth within it.
Test + Guidance: This world is a test; yet guidance has also been provided (Prophets as truthful informants, revelation, sound reason). Injustice would be if there were a test without guidance—but the opposite is true: guidance, reasoning, and free will have all been given.
Summary: The objection is logically invalid; divinity is free of dependence; existence is a blessing and opportunity; justice is fulfilled through test + guidance.
5) Why does God impose restrictions?
Natural Reality: Human beings are social creatures; every functional system requires
rules—state, traffic, institutions, sports. “Absolute freedom” is an illusion; in practice, one
person’s unrestricted freedom is an infringement on another’s rights.
Sharīʿah as a System of Welfare: Divine laws are not arbitrary restrictions but
protective/constructive boundaries—preserving life, property, lineage, intellect, and religion. Just
as rules in a company or city prevent chaos, Sharīʿah prevents corruption of individuals and
society.
The Real Question: The issue is not whether there are restrictions—every law restricts. The real
question is: are the restrictions just and beneficial? Divine law is based on perfect wisdom and
knowledge; human law is shaped by limited knowledge and vested interests.
Example: Stopping a child from running onto the road is not depriving freedom but protecting
him. Likewise, Sharīʿah prohibits harmful acts for human well-being.
Summary: Laws are essential for life; the Sharīʿah is not a prison but protection and welfare;
“absolute freedom” is unrealistic.
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