Everything that begins to exist has no cause

Then we will be saying that everything begins to exist out of pure randomness. If we say that things happen out of pure randomness, we are saying that all the infinitely many possibilities that exist in the universe, are all equally possible (that is, after all, what randomness is). It is sort of like a fair die (singular of dice) with infinite sides. With an infinitely-sided die, no matter how many times you roll it, you will NEVER observe a pattern. Even if you have a million infinitely sided dice, and you roll each a million times, you will still NEVER have a pattern, no matter how macroscopic you go. And if a pattern is observed, it MUST be concluded that the die is not fair. This is just based on the rules of prior probabilities (a priori). However, the world we live in has patterns, from our breathing to the rotation of the planets. Therefore, the universe is not random, and the premise that holds that everything that begins to exist must have a cause holds true.

Ahmad Rada Khan Barelwi writes, “It is without a doubt that the Almighty has given His Noble Beloved (Allah bless him and grant him peace) the complete knowledge of everything from the first till the last. From the east to the west, from the Throne till the earth, everything was shown to him. He was made witness to the Kingdom of the heavens and the earth. From the very first day till the last day all of the knowledge of what was and what shall be (ma kana wa ma yakun) has been shown to him. From all of the above, not even an iota is outside the knowledge of the Prophet. Great knowledge has been encompassed by the Noble Beloved (Allah bless him and grant him peace). It is not just of a summary type but what is small and big, every leaf that falls and every grain in the darkness of the earth are in their entirety known to him individually and in detail. Much praise to Allah. In fact, that which has been discussed is not, never, the complete knowledge of the Messenger of Allah (Allah bless him and grant him peace and send peace on his family and companions, all of them); but this is a small part of the Prophet’s knowledge …” (Anba al-Mustafa, p.486)

The 2 are equal in NOT BEING REQUIRED by the very nature of the being.

There’s nothing in the nature of the being that requires either. Left to itself, the thing would remain a possibility without occurrence and this state would need to maintain forever until something comes along to prefer one over the other (since it’s very being is not doing it, otherwise it would have been existent since eternity past).

The idea is complex and the reason for the complexity is the axiom was self-evidently true to begin with (this was stated in the article). This is what happens when obvious things are proven deductively.

“Regarding such transference of spiritual and celestial energy and ability, known to the Masha-ikh as Tawajjuh, there are four kinds:

4. Ittihaadi (Unification): In this type of Tawajjuh, the Shaikh diffuses his rooh into the rooh of the mureed to such a degree that both souls are united into a single soul. It is quite obvious that this form of Tawajjuh is the strongest. As a result of the unification of the two souls, the mureed is not in need of repeatedly seeking spiritual gain. The Sufiyaa regard this form of Tawajjuh to be of great importance although its incidence is rare.”