How Do We Understand Allah’s Knowledge and Power?

Answered by Ustadha Raidah Shah Idil

Question: How do we understand Allah’s Knowledge and Power?

Answer: Assalamualaykum wa rahmatullahi wa barakatuh,

I pray this finds you well. Please forgive me for the delay.

Allah’s Attributes

Please refer to this answer: Allah’s Relationship with Time and Space.

I encourage you to study Islamic belief with a qualified teacher. When registration reopens, please enrol in the Essentials of Islamic Belief: Dardir’s Kharida Explained.

Please refer to the following link:

Reader on Understanding the Attributes of Allah.


Checked & Approved by Shaykh Faraz Rabbani

My Young Daughter Sometimes Says That Allah Is in the Car or Bedroom. How Should I Respond?

Answered by Ustadha Raidah Shah Idil

Question: My daughter has just turned 3 and she sometimes says “Allah is in the bedroom,” or “Allah is in the car.”

When I say to her that Allah is not there, she asks where Allah is. What should I reply for her young age?

Answer: Assalamualaykum wa rahmatullahi wa barakatuh

I pray this finds you well. May Allah reward you for your seeking out clarity on this matter. Please forgive me for the delay.

Please refer to Where is Allah? by Mufti Muhammad Ibn Adam and think of ways you can simplify these key concepts.

Explain to your daughter that Allah is unlike creation, so He does not occupy space like we do. Explain that Allah has Knowledge about everything in creation and everyone in creation, including her.

Please refer to the following link:
A Reader on Understanding the Attributes of Allah


Checked & Approved by Shaykh Faraz Rabbani

The Reality and Etiquettes of Supplication: A Reader

“I answer the prayer of the suppliant when he crieth unto Me”[2:186]

The Reality of Supplication

Why is Supplication (dua) Considered Worship in Islam?

What’s the Point in Supplicating?

Can Supplication Change Destiny?


Struggling to Have Children: Ten Key Etiquettes of Du’a

How Should the Hands Be Held During Supplication?

Supplicating in Prostration

Are Supplications Made After the Entire Qur’an Has Been Recited Considered Accepted By Allah?

Lecture on the Reality and Etiquettes of Du’a

Allah Most High says, “I am near – I answer the call of the one who calls upon me” (2:186).

Yet, many of us wonder: Are my du’as being answered? Is there a certain du’a I have to read for each of my concerns? Do my du’as have to be in Arabic?

In this series of short talks, Shaykh Faraz Rabbani explains the reality of du’a (supplication) and how to turn to Allah. It is based on a classical text on the same subject.

Sections covered:

1. The reality of du’a
2. Our being called on to make du’a
3. The great virtue of du’a
4. The integrals of supplication, its wings, and its means
5. The conditions of supplication
6. Its proper manners
7. The times of du’a and the state in which it should be made
8. Signs of acceptance of du’a
9. Explaining the religious ruling of du’a
10. Some encompassing supplications
11. Explaining what the greatest Divine Name is

You can see these lessons here.

Supplication and Intermediaries

Tawassul: Supplicating Allah through an Intermediary

Is It Permissible to Make Tawassul Through Awliya (Saints)?

Various Supplications

How Does One Perform The Prayer Of Need (salat al-haja)?

Supplication for Those Who Want to Memorize the Qur’an

Is There a Special Supplication to Recite to Overcome Laziness?

Supplication for Overcoming Difficulty

What Are Some Prophetic Supplications That Can Help Me Deal With Trials in My Life?

What Supplication Can I Recite to Get a Good Night’s Sleep?

Prophetic Supplication For Moving to a New House

Invocations To Bear Children

Supplications for Having Children and For Dealing With Pain

Supplication for a Spouse

Photo: Al Jazeera English

What Does Islam Say About Evolution and the Big Bang?

Answered by Ustadh Salman Younas

Question: The theory of evolution is really pushed in schools and society as a whole. In our tradition, is evolution true, false or a difference of opinion? Can you please clarify the Islamic position on evolution and the Big Bang?

Answer: assalamu alaykum

1. According to most scholars, there is no problem accepting the Big Bang as it does not directly contradict any of the primary texts on the origins of creation. Some scholars have even cited Quran 21:30 and 41:11 as supporting the Big Bang theory.

2. As for evolution, the dominant – if not consensus – viewpoint among scholars is that it is in direct contradiction of the primary texts affirming an original and direct creation for Adam who was the first human being. These texts, such as Qur’an 38:71-76, indicate that Adam did not arise from a prior species. This was not because God could not have created humans through an evolutionary process but because He willed not to do so and informed us of this through revelation.

The Qur’an, however, does not state the same regarding non-human species. Consequently, some scholars have differentiated between human evolution and non-human evolution stating that the primary texts only affirm an original creation for humans, namely Adam, not non-humans. Therefore, the theory of evolution in relation to the latter poses no intrinsic problem whether at the level of macro-evolution or micro-evolution.

An important point that needs to be kept in mind is that even when evolution is accepted (i.e. for non-humans), it is still understood as an act of God stemming from His will and power. Evolution as random mutation and natural selection causally independent of God is decisively rejected whether the theory is applied to humans or non-humans.

Science and Religion

In any discussion on the relationship between science and religion, the first point that must be clarified is that the Qur’an was not revealed as a book of science. Nor was the sunna primarily interested in elucidating points of scientific fact. Rather, the purpose of both of these sources is to instruct humans regarding the manner in which they should live in order to recognize God and attain to felicity. In other words, the Qur’an and sunna are sources of guidance: “Indeed, this Qur’an guides to the straightest way and gives glad tidings to the believers,” (17:9) and “A book we have sent down to you so you may bring forth mankind from darkness to light.” (14:1).

With this said, there is no denying that the Quran and sunna make reference to the cosmos and natural phenomena. Debates over the interpretation of certain verses and prophetic statements that describe the cosmos is nothing new. For example, scholars have discussed issues such as the flatness of the Earth, the heliocentric nature of our galaxy, and so forth with a view towards what the primary texts indicate about these matters and what empirical evidence affirms.

A very basic framework that scholars forwarded when discussing contradictions between the primary texts and empirical evidence returned to notions of the decisive and probabilistic:

(a) a decisive text takes precedence over the probabilistic.
(b) a decisive text can only be conditioned by something that is decisive.

Consequently, the principle is that whenever a literal or outward reading of a verse of the Qur’an or a prophetic statement seems to contradict a decisively established point of fact, that verse or saying is interpreted in a manner that accords to this established point of fact.

Of course, it should be noted here that scholarly conceptions of decisiveness may vary and even change over time as it relates to certain issues. Even within the scientific community, the notion of scientific consensus, certainty vs. uncertainty, and so forth, can prove to be quite contentious. Therefore, while our tradition does not shut the door on utilizing the empirical to accurately understand the meanings of the primary texts, it does require grounding in and knowledge of the tradition, its principles, and an awareness of the complexities underlying empirical and scientific research.

Evolution Being ‘Kufr’

Following from the above, it is also important to address the fact that a number of scholars have stated that evolution as the theory claiming man evolved from a prior non-human species is disbelief (kufr), such as our teacher Shaykh Nuh Keller.

It is important to keep in mind here that:

(a) this does not necessarily entail that the proponent of such a view is in fact a disbeliever (kafir), and

(b) it is not even necessarily the case that the belief itself is literal disbelief (kufr) especially as it relates to Muslim evolutionists who continue to affirm God’s creative power and will, that Adam was a real human, and that he was in some manner created by God.

This latter point is important in light of the fact that disbelief is commonly defined as denial and disavowal (takdhib), which is not necessarily applicable to those who reach unsound conclusions based on erroneous-interpretations (al-ta’wil al-fasid) or ignorance (al-jahl).

For example, one cannot think of a clearer Qur’anic text than, “God is the creator of all things,” (39:62) and yet leading scholars have classically not affirmed the disbelief of groups such as the Mutazila and the Shia who opined that God does not create evil. This is because they do not actually deny the Qur’anic verse in question. Rather, they continue to affirm it but interpret it in an erroneous manner.

Indeed, a number of Muslims who affirm evolution do not seek to deny the Qur’an at all but interpret it in an erroneous manner. Therefore, it is difficult to apply the word disbelief (kufr) to the views of these individuals except as an expression of severe censure or in the meaning of their views having the potential to entail disbelief.

The details of the principles surrounding kufr and takfir have been detailed by al-Sharif Hatim al-Awni in his work Takfir Ahl al-Shahadatayn. Of course it goes without saying that not labeling a particular view as disbelief does not indicate that said belief is acceptable or sound.


Checked & Approved by Shaykh Faraz Rabbani

How Can I Control My Urge to Internally Say Things Which Are Disbelief?

Answered by Ustadh Salman Younas

Question: I suffer from waswasa and am forced to internally say things that are disbelief whilst praying and when I am in any kind of distress. Sometimes I intentionally say things internally that I shouldn’t like statements of ingratitude and blasphemy. What do you advise?

Answer: assalamu alaykum

“Internal” thoughts, statements, whispers have no consequences on the faith of a person. They are to be ignored and one should take the means to rid oneself of such thoughts.

My advice to you would be:

(a) whenever such a thought comes and you recognize it, immediately seek refuge in Allah from the devil and the evils of the nafs.

(b) ensure that you are engaging in uplifting spiritual practices during the day, such as reciting the Qur’an, performing your obligatory prayers, engaging in dhikr, and so forth.

(c) try your best to remain on a state of purity.

(d) keep yourself distracted through positive things; seek the company of good people who provide you with support and busy you from reflecting on these negative thoughts.

(e) learn your religion properly from qualified scholars as ignorance may well be a cause for one’s waswasa

(f) seek the support of a professional doctor if things do not improve as waswasa – especially if regular and long-standing – may require the advice and guidance of such people.

I hope this will be of some help to you, inshaAllah.


Checked & Approved by Shaykh Faraz Rabbani

What Should I Answer When Asked About God’s Creator?

Answered by Ustadh Salman Younas

Question: If an atheist asks me who created God, how should I answer?

Answer: assalamu alaykum

The question is deemed to be rationally absurd, This is because God is a rationally necessary being, meaning His being is pre-eternal, not consigned to time and space, and unchanging. Consequently, the question, “who created God” is considered irrational and absurd as it is inapplicable to God.

Rather, such a question applies only to existent entities that are contingent and possible, such as the universe. The universe could have been or could not have been and had a beginning. Therefore, the question of how it came to be is applicable i.e. “what/who created the universe?”. God, however, always was without beginning and so the question of how He came to be makes no sense as it contradicts the concept of beginninglessness.

For more details on this, please see: The Necessary Attributes of God and the Logical Absurdity of Infinite Regression


Checked & Approved by Shaykh Faraz Rabbani

Photo: Erik