How do we respond to the specious argument of those who promote the creed of anthropomorphism (Tajsīm), who say: "What prevents you from affirming a place for Allah, the Exalted, that is befitting to Him, just as you affirmed Hearing and Sight that are befitting to Him?" They say: "If you respond that affirming a place necessitates false implications such as confinement and the creation encompassing the Creator, and this is impossible, then you should say the same for Hearing and Sight, as they also necessitate false implications. So why do you affirm these (attributes) and deny those (i.e., place)?"

Where is Allah as regards what is happening in the world—innocents being wronged, blood being shed, rights being violated, and the powerful unjustly oppressing the weak?

Does supplication change destiny, especially regarding marriage and other matters?

A Muslim who believes in the Sharia rulings legislated by Allah, and believes in the obligatory prayers and fasting, and is convinced that Allah has legislated and revealed, but this person wishes in his heart and says, "I wish Allah had not legislated and prescribed prayers and fasting, for example." He wishes this in his heart due to laziness and heaviness and the difficulty of fasting. Moreover, this person does not intend by this to belittle the religion or fight against it, but rather loves ease and lack of fatigue. So, does the saying of Allah, "That is because they disliked what Allah has revealed" [Muhammad, 9] apply to him? In addition, is this considered major disbelief that takes one out of the fold of Islam, making him an apostate?

According to Islamic Law, what is the meaning of "worshiping Allah", and does every action a person performs count as worship? Some people claim that if a person asks something from another person or seeks intercession, this constitutes shirk (associating partners in worship with Allah) because it is considered worshiping someone other than Allah.

Is there a Sharia basis for dividing Tawhid into three parts: al-Uluhiyyah (divinity), ar-Rububiyyah (lordship), and al-Asma wa al-Sifat (names and attributes)?

What is the ruling on conveying words of disbelief, such as someone saying, for example, "So-and-so said 'such and such' and insulted the religion"? Does one become a disbeliever by doing so?

I read in some books that Allah exists, but we cannot know Him through rational evidence, and it is sufficient to acknowledge Him internally and intuitively without actual evidence proving His existence. Honestly, I am convinced of this, will adhere to it morally and in a strict manner. My question is: Is internal conviction in Allah without real evidence sufficient in Islam, and will we enter Paradise afterward, if Allah wills?

What is the ruling on preferring the noble companion Ali ibn Abi Talib, may Allah be pleased with him, over the rest of the companions, may Allah be pleased with them, including the two elders Abu Bakr and Umar, may Allah be pleased with them, while not denigrating any of the companions and having complete love for them all?

How to refute the doubt claiming that "The rituals of Hajj involve paganism"? Those who make this claim often refer to the acts of Hajj, such as circumambulating the Kaaba (Tawaf) and stoning the Jamarat, among other rites, as being similar to pagan practices.

I am the mother of a second-grade student. While teaching my son, I noticed in the lesson about Prophet Ibrahim (Abraham) a statement that says: 'Idols are creatures that neither harm nor benefit.' Is it correct to describe idols as creatures? Aren't they just stones, and isn't the stone itself the creation? Aren't they made by humans? How can we call something made by humans a creature? Can we call a computer, a refrigerator, and house creatures?