Could Not Answer

impossible, so it is impossible for a god to be incapable or of
recent occurrence. For a god’s incapability would be possible only
if he lost his power which he had had in eternity. And this, in its
turn, would mean his losing his being eternal. If it were impossible
for the other god to will that Zeyd should sit down, this would
mean that one of them outacted the other’s will, which, in turn,
would mean the other’s incapability. And he who is incapable
could not be a god.
The word (fî-himâ) in the twenty-second âyat of Enbiyâ sura,
which we have quoted above, denotes the effects of two gods. And
this is a definitely authentic documentary evidence for the fact that
there could not be two gods. Sa’d-ud-dîn Teftâzânî [1]
‘rahimahullah’ stated, “This âyat-i-kerîma is a convincing
document, and an evidence that anyone will understand clearly,
concerning the fact that there could not be two gods.”
As will be understood from what we have said so far, Allâhu
ta’âlâ is the Creator, the only One worthy of being worshipped, of
all the existence, and He has no partner or likeness. Ancient
Greek philosophers stated some ten evidences in order to prove
that Allâhu ta’âlâ is one. The ’Ulamâ of Kelâm, by using the
method termed innî (categorical, or a posteriori, or from effects to
causes, argument), infer the cause from the effect. The Hukemâ,
on the other hand, use the method called limmî, that is, see the
power of the cause, and deduce that this power is the cause of all
beings. [Limmî means ‘with limma’ (in Arabic), that is, ‘with (the
interrogative) why’. And innî means ‘with inna (categorically
so)’.]
Beings existing in the universe cannot come into existence or
cease to exist from themselves. There is a being who effects,
creates them. Since there are worlds, and creatures in these worlds,
there is a being who creates these worlds and the creatures in these
worlds. Existence of creatures is an evidence for the existence of a
Creator [and this Creator is Allâhu ta’âlâ]. Creatures in the
universe have attributes. Then, Allâhu ta’âlâ, who creates them,
has these attributes.
[Everything other than Allâhu ta’âlâ is called (Mâ’siwâ) or
(’Âlem), for which the term (Tabî’at) (Nature) has been used
recently. All the ’âlems (worlds) were nonexistent. Allâhu ta’âlâ
created them all. All the ’âlems are dispensable and of recent
occurrence. That is, they may come into existence from
[1] Teftâzânî passed away in Semmerkand in 792 [A.D. 1389].
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