Do you believe in the 'Tawheed' of Allah (swt)? If you do, then is the essence of Allah (swt) Wajibul Wujood or Mumkinul Wujood?


Wajibul Wujood:

Belief in: Allah has always been, will always be, has no boundaries or limitations


Mumkinul Wujood:

Belief in: May be Allah has not always been (in existance), may be He might not be forever, and he has boundaries.



The essence of Allah (swt) is Wajib ul Wajood. 





If Allah (swt) is Wajibul Wujood then what is your belief with regards to Hulool like Maulana Room has written in relation to Bayazeed Bistami:


Baa Mureedaan Aan Fakeere Muhtasham,

Baayazeed aamad ke yek Yazdaal Manam


Give us a detailed account of it.



Meaning, a belief that God can descend in any living being's body, and so communicate spiritually with the being.


The Persian text has not been translated, hence it is difficult to understand which specific point is being criticized. 



Do you regard Allah as Aalam (knowledgeable) or Aleem (possessor of infinite knowledge)? If Aalam, then your greatest book after the Qur'an, "Sahih al Bukhari" Volume 6 hadith number 371:


"The Prophet (saws) said, "The people will be thrown into the (Hell) Fire and it will say: 'Are there any more (to come)? (50:30) till Allah puts his foot over it and it will say 'Qat! Qat!" (Enough! Enough!)"

 Sahih Bokhari, Vol. 6, Hadeeth 371


I ask, while creating Hell, did Allah under estimate its size to such an extent that he deemed it necessary to place his leg in to expand it at a later date?




Is Allah not the possessor of the power of 'Kun Fayakun (everything)? If He is, then why can't he just limit hell with a simple command?



[038:075]  He said: O Iblis! What hindereth thee from falling prostrate before that which I have created with both My hands ? Art thou too proud or art thou of the high exalted ?




I ask was the making of Adam so difficult for God (nauzobillah) that He had to use both of His hands to create Adam? According to your own dumb logic, does this verse mean that the creation of Adam for God was so difficult that he had to use His own hands?  Isn't God the possessor of the power of 'kun fayakoon' (Be and It is) ? If He is than why He said that He created Adam with His own hands?


Lets come to the shia ahadith now


In Kamel al-ziyarat we read by Jaffar bin Muhammad Koloway: (page 141-142)

Narrated Abi Rahmanullah, from Sa’ad bin Abdullah, from Muhammad bin Issa bin Abeed al-Yaqteen, from Muhammad bin Sinan, from Abi Saeed al-Qammat, from Abi Yaqoob, from Abi Abdullah (as) who said: “While messenger of Aallah (saw) in house of Fatima’s (as) and Hussein was in the room, all of a sudden he (messenger) cried and felt on the ground in prostration then said: O Fatimah daughter of Muhammad verily the high the exalted (Allah) was seen in your house, in this hour, in best of image and shape and told me: O Muhammad do you love Hussein (as), I said: Yes he is coolness of my eyes, my sweet scent, fruit of my heart and the skin between my eyes, so He told me: “O Muhammad, and then He placed His Hand on Hussein’s head (as), blessed he to whom he was born, My Blessings, My Prayers, My Mercy and My Pleasure. And My Curse, My displeasure, My Torment, My disgrace and My Punishment upon who Kills him or hate him or who stand in hostility towards him or fight him. Verily he is the leader of Martyrs from among the first and last in this world and hereafter.

(كامل الزيارات- جعفر بن محمد بن قولويه
ص 141 :
[ 166 ] 1 – حدثني ابي رحمه الله ، عن سعد بن عبد الله ، عن محمد بن عيسى بن عبيد اليقطيني ، عن محمد بن سنان ، عن ابي سعيد القماط ، عن ابن ابي يعفور ، عن ابي عبد الله ( عليه السلام ) ، قال :
/ صفحة 142 /
بينما رسول الله ( صلى الله عليه وآله ) في منزل فاطمة ( عليها السلام ) والحسين في حجره إذ بكى وخر ساجدا ثم قال : يا فاطمة يا بنت محمد ان العلي الاعلى تراءى لي في بيتك هذا في ساعتي هذه في أحسن صورة وأهيا هيئة ، وقال لي : يا محمد أتحب الحسين ( عليه السلام ) ، فقلت : نعم قرة عيني وريحانتي وثمرة فؤادي وجلدة ما بين عيني ، فقال لي : يا محمد – ووضع يده على رأس الحسين ( عليه السلام ) – بورك من مولود عليه بركاتي وصلواتي ورحمتي ورضواني ، ولعنتي وسخطي وعذابي وخزيي ونكالي على من قتله وناصبه وناواه ونازعه ، اما انه سيد الشهداء من الاولين والاخرين في الدنيا والاخرة – وذكر الحديث .)



Allama Mirza Muhammad, nicknamed as Hujjat al-Islam narrated this narration from Medinat al-Ma’ajiz from Dla’al al-Tabari:
He said narrated…….then he (Hussein) comes to Mountain of Ridhwan and there will remain none from among believers except that he comes to him on bed made of nor (light), already Ibrahim (as), Musa (as) and Isa (as) have surrounded him! And all the messengers! And behind them believers, and behind the believers Angels, all waiting what Hussein (as) will say, while they are in this state, Al-Qaem will appear, even Karbala will come and there remain none from the inhabitants of heaven or earth except that they surround al-Hussein, even Allah visit al-Hussein (as) and shakes his hand and sits beside him on the bed.

روى شيخهم العالم العلاّم ميرزا محمد تقي الملّقب بحجة الاسلام هذه الرواية نقلا من مدينة المعاجز عن دلائل الطبري : قال أخبرني أبو الحسين محمد بن هارون عن أبيه عن أبي علي محمد بن همام عن أحمد بن الحسين المعروف بابن أبي القاسم عن أبيه عن الحسين بن علي عن محمد بن سنان عن المفضل بن عمر قال: قال أبو عبدالله (ع) لما منع الحسين(ع) وأصحابه الماء نادى فيهم من كان ظمآن فليجئ فأتاه رجل رجل فيجعل أبهامه في راحة واحدهم فلم يزل يشرب الرجل حتى ارتووا فقال بعضهم والله لقد شربت شرابا ما شربه أحد من العالمين في دار الدنيا فلما قاتلوا الحسين(ع) فكان في اليوم الثالث عند المغرب أعقد الحسين رجلا رجلا منهم يسميهم بأسماء آبائهم فيجيبه الرجل بعد الرجل فيقعد من حوله ثم يدعو بالمائدة فيطعمهم ويأكل معهم من طعام الجنة ويسقيهم من شرابها ثم قال أبو عبدالله (ع) والله لقد رآهم عدة من الكوفيين ولقد كرّر عليهم لو عقلوا قال ثم خرجوا لرسلهم فعاد كل واحد منهم إلى بلادهم ثم أتى لجبال رضوي فلا يبقى أحد من المؤمنين إلاّ أتاه وهو على سرير من نور قد حفّ به ابراهيم وموسى وعيسى ! وجميع الانبياء ! ومن ورائهم المؤمنون ومن ورائهم الملائكة ينظرون ما يقول الحسين(ع) قل فهم بهذه الحال إلى أن يقوم القائم و إذا قام القائم(ع) وافو فيها بينهم الحسين(ع) حتى يأتي كربلاء فلا يبقى أحد سماوي ولا أرضي من المؤمنين إلاّ حفّوا بالحسين(ع) حتى أن الله تعالى يزورالحسين(ع) ويصافحه ويقعد معه على سرير,


كتاب الأصول الستة عشر ص47 ـ 62



Among your beliefs is the fact that good and evil comes from Allah[swt], mean that Allah[swt] is the source of evil as well (astaghfirullah)? Prove this belief intellectually.


Yusuf Ali:


[004:078]  "Wherever ye are, death will find you out, even if ye are in towers built up strong and high!" If some good befalls them, they say, "This is from God"; but if evil, they say, "This is from thee" (O Prophet). Say: "All things are from God."  But what hath come to these people, that they fail to understand a single fact?



Astaghfirullah now the idiots will say that this Quran is corrupt.


But now read this verse too!

[004:079]  Whatever good, (O man!) happens to thee, is from God; but whatever evil happens to thee, is from thy (own) soul. and We have sent thee as an apostle to (instruct) mankind. And enough is God for a witness.




Astaghfirullah now the idiots will firmly believe that the present Quran is corrupt.


Now the answer from Ahle Sunnah is here.

Praise be to Allaah.


Understanding this aayah is easy for the one whom Allaah enables to understand it. It is one of the unambiguous aayahs in the clear Book of Allaah, and there is no contradiction in it, except in the minds of some of the haters, who are aided by their ignorance of Arabic and of the meanings of the Holy Qur’aan, so they think that the words of Allaah (interpretation of the meaning): “but whatever of evil befalls you, is from yourself” [al-Nisa’ 4:79] mean that calamities, which are referred to here as “evil”, are created by man himself. This is obvious ignorance which no one falls into but someone who has no knowledge of the Arabic language, or an Arabic-speaker who is misled and overwhelmed by his whims and desires. That is because the preposition min (from) here, in the phrase min nafsika (“from yourself”), refers to the cause, i.e., it is because of you yourself, O man, because of your disobedience and your going against the command of Allaah, that calamities befall you, as Allaah says (interpretation of the meaning): “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much” [al-Shoora 42:30]. 



Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: 

Allaah says (interpretation of the meaning): “And if some good reaches them, they say, ‘This is from Allaah,’ but if some evil befalls them, they say, ‘This is from you (O Muhammad صلى الله عليه وسلم).’ Say: ‘All things are from Allaah’” [al-Nisa’ 4:78], then in the next verse He says (interpretation of the meaning): “Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself”. How can we reconcile between them? 

He replied: 

They may be reconciled by noting that the first verse refers to the decree of Allaah, i.e., it is from Allah; He is the one who decrees it. The second verse refers to the cause i.e., whatever of evil befalls you, you are the cause, and the One Who decrees evil and decrees the punishment for it is Allaah. End quote. 

Liqaa’aat al-baab il-Maftooh (no. 15, question no. 15).


For more details:






You have six Kalimas, the sixth of which is called 'Radde Kufr' wherein you do tabarra. Like in:


Fatabarra'tu Minal Kufri wash Shirki wal Kidhb.

I disassociate myself from Kufr and Shirk.



Do you regard the doing of tabarra as permissible?



If you deem it permissible then why do you object to the Shi'a? And if you consider it forbidden then why not terminate your sixth kalima wherein you disassociate from Kufr? Would it not be better to simply accept that Tabarra is a means of dissociating oneself from Kufr?


Tabarra is permissible when it is against kufr. But the shia gatherings just to curse the wives and the companions (may Allah be pleased with them) of the Prophet, and not a single gathering for dissociation from kufar , not a single gathering for dissociation from Abu Lahab, Firoun etc? We criticize this type of Tabarra.





'Laa tudrukuhul absaar' are Qur'anic words, translate them and clarify the meaning of 'Lan Taraani'.




لاتدركه الابصار وهو يدرك الابصار وهو اللطيف الخبير

[006:103]  No visions can encompass Him, but He encompasses all visions. He is the Compassionate, the Cognizant.


 ولما جاء موسى لميقاتنا وكلمه ربه قال رب ارني انظر اليك قال لن تراني ولكن انظر الى الجبل فان استقر مكانه فسوف تراني فلما تجلى ربه للجبل جعله دكا وخر موسى صعقا فلما افاق قال سبحانك تبت اليك وانا اول المؤمنين


[007:143]  And when Moses came at the time and place appointed by Us, and his Lord spoke to him, he said: "O my Lord! Show me (Yourself), that I may look upon You." Allah said: "You cannot see Me, but look upon the mountain if it stands still in its place then you shall see Me." So when his Lord appeared to the mountain, He made it collapse to dust, and Moosa (Moses) fell down unconscious. Then when he recovered his senses he said: "Glory be to You, I turn to You in repentance and I am the first of the believers."



Now the explanation. Indeed no vision can see God in this world, but if God wills, than we can see Him. And if that is not the case, than what the believers are looking at in this verse?







When the holy prophet went on Mi'raj, was he blessed with the sight of Allah (swt)? If he was, provide us with a hadeeth with a complete source and reference wherein the holy prophet describes the appearance of Allah (swt).



If Allah was behind the veil and the holy prophet had just heard His voice then why was the holy prophet deprived of seeing the beautiful appearance of Allah (swt)?


Answer on next page.