Frequently Asked Questions
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?
Reason dictates that whatever begins to exist must have a cause. The universe began—time,
space, and matter themselves started—therefore the universe requires a cause that transcends
time, space, and matter, that is not itself dependent on a cause, and whose non-existence is
impossible. This is the “Necessary Existent” (wājib al-wujūd) whom we call God.
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.
6) If everything is already written, then why Paradise and Hell?
Analogy: A teacher knows that a lazy student will fail; this foreknowledge does not force the student—his failure is due to his own choice.
Human Choice: We have been granted will and choice—this is what we are accountable for. Paradise and Hell are therefore justice: the outcomes of free decisions. Divine decree contains knowledge of choices, not compulsion upon them.
Balance: God’s will and man’s will relate such that human will, though limited, is genuinely effective within God’s overarching will—thus maintaining the reality of responsibility and moral weight.
Summary: Predestination is divine knowledge, not coercion; Paradise/Hell are just outcomes of human free choices.
7) If God is self-sufficient, why punish for not worshipping?
Reality of Abandoning Worship: To “omit an act” often becomes rebellion/denial of truth—receiving blessings yet rejecting the Giver’s authority is a moral crime. This is why the Qur’an warns against “taking desires as a god”: when a person says, “I will decide right and wrong myself,” he effectively gives legislative authority to his ego—which belongs only to God.
Justice and Mercy: Punishment is justice—but God’s mercy prevails: the doors of repentance remain open, remorse and return are valued.
Summary: Worship is our need; neglect often becomes defiance; punishment is justice, but mercy is greater.
8) If God exists, why doesn’t He stop injustice—does He side with oppressors?
Human Responsibility: God has laid down principles of justice and law; it is now upon humans to stop oppression, support the oppressed, and establish justice—this is the Prophetic method.
Justice of This World and the Next: In this world too, oppressors are often caught through worldly causes; in the Hereafter, complete and certain justice will be done—no right will go unfulfilled. Delay is not approval, but respite to establish proof.
Summary: Immediate intervention would cancel free will; humans must act; complete justice is assured in the Hereafter; delay is trial, not support.
9) If God is All-Powerful, why are means and causes necessary—why not act directly?
Exception (Miracle) vs. Rule (Causes): God sometimes acts directly—that is a miracle—but His general law is causes. Man is required to use effort, while also praying and relying on God—both combine, not cancel each other.
Example: Grain without farming, knowledge without study, health without treatment—if all were given directly, gratitude, patience, justice, and trial would be meaningless.
Summary: Causes are the divine rule of wisdom and test; miracles are exceptions; human effort and reliance on God go hand in hand
10) If God exists, why didn’t He answer my prayers—I asked but did not receive?
1. Yes —the thing is given.
2. Delay —granted at the appropriate time.
3. Alternative/Protection —a greater harm is averted, or a better good is granted.
Etiquettes/Barriers of Acceptance: Lawful sustenance, consistency, avoiding oppression, and patience—all affect the impact of prayer. Hadith also teaches that a believer must use both prayer and worldly means—neither alone is sufficient