Could Not Answer

felicity. Attempting to compare what they have not seen or known
with things they have seen, they have divested themselves of the
honour of attaining îmân.
“Allâhu ta’âlâ, who is the Creator of men, is the Creator of
their deeds, too. All virtues and vices depend on His decree [will].
However, He likes good deeds and dislikes bad deeds. Everything,
whether good or bad, is dependent upon His Will and Creation;
yet it would be insolent to describe Him as merely the Creator of
a certain vice. We should not call Him ‘the Creator of vices’. We
should say He is the Creator of the good and the wicked.” This is
the end of our translation from (Mektûbât).
Fakhr-ud-dîn Râzî [1] ‘rahimahullah’ has stated twenty or so of
the evidences furnished by the ’Ulamâ of Kelâm to prove the unity
(being one) of Allâhu ta’âlâ. We shall cite some of them in the
following passage:
1 — The twenty-second âyat of Enbiyâ sûra purports, “If there
were gods besides Allâhu ta’âlâ on the earth and in heaven, order
in these places would become deranged and a complete disorder
would prevail.”
This âyat-i-kerîma signifies a (Burhân-i-temânû’). That is:
Supposing the universe had two creators; the courses of action
chosen by these two creators would be either disparate or
identical. If they were disparate, then the universe would get into
mischief. That is, heavens and earth would be thrown into disorder
and perish, or two contradictory things would coexist. For
instance, if one of the two gods wished a certain person named,
say, Zeyd to move and the other god wished him not to move,
when their godly powers affected Zeyd, two opposite things would
happen at the same time. [And this, in its turn, is impossible. For
two opposite things cannot coexist. In other words, it is impossible
for two opposite events to take place at the same time. That is,
Zeyd cannot be both moving and not moving at the same time. He
is either moving, or not moving.]
If the courses of action chosen by the two gods were identical,
disagreement between them would be either possible, or
impossible. Disagreement would be impossible because they
chose the same course of action. According to the second case,
that is, if disagreement between them were possible, then one of
them would necessarily be powerless. And being powerless, in its
[1] Fakhr-ud-dîn Râzî passed away in Hirât in 606 [A.D. 1209].
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