Allah declares Himself to be above having any child or partner in dominion,
control and worship. He says:
[مَا اتَّخَذَ
اللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَـهٍ إِذاً لَّذَهَبَ كُلُّ إِلَـهٍ
بِمَا خَلَقَ وَلَعَلاَ بَعْضُهُمْ عَلَى بَعْضٍ]
(No son did Allah beget, nor is there any god along with Him. (If there had
been many gods), then each god would have taken away what he had created, and
some would have tried to overcome others.) meaning, if it were decreed that
there should be a plurality of deities, each of them would have exclusive
control over whatever he had created, so there would never be any order in the
universe. But what we see is that the universe is ordered and cohesive, with the
upper and lower realms connected to one another in the most perfect fashion.
[مَّا تَرَى فِى
خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ]
(you can see no fault in the creation of the Most Gracious) [65:3]. Moreover,
if there were a number of gods, each of them would try to subdue the other with
enmity, and one would prevail over the other. This has been mentioned by the
scholars of `Ilm-ul-Kalam, who discussed it using the evidence of mutual
resistance or counteraction. This idea states that if there were two or more
creators, one would want to make a body move while the other would want to keep
it immobile, and if neither of them could achieve what they wanted, then both
would be incapable, but the One Whose existence is essential [i.e., Allah]
cannot be incapable. It is impossible for the will of both to be fulfilled
because of the conflict. This dilemma only arises when a plurality of gods is
suggested, so it is impossible for there to be such a plurality, because if the
will of one is fulfilled and not the other, the one who prevails will be the one
whose existence is essential (i.e., God) and the one who is prevailed over will
be merely possible (i.e., he is not divine), because it is not befitting for the
one to be defeated whose existence is essential. Allah says:
[وَلَعَلاَ
بَعْضُهُمْ عَلَى بَعْضٍ سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ]
(and some would have tried to overcome others! Glorified be Allah above all
that they attribute to Him!) meaning, high above all that the stubborn
wrongdoers say when they claim that He has a son or partner.
[عَـلِمُ الْغَيْبِ
وَالشَّهَـدَةِ]
(All-Knower of the unseen and the seen!) means, He knows what is hidden from
His creatures and what they see.
[فَتَعَـلَى عَمَّا
يُشْرِكُونَ]
(Exalted be He over all that they associate as partners to Him!) means,
sanctified and glorified and exalted be He above all that the wrongdoers and
liars say.
[قُل رَّبِّ إِمَّا
تُرِيَنِّى مَا يُوعَدُونَ - رَبِّ فَلاَ تَجْعَلْنِى فِى الْقَوْمِ الظَّـلِمِينَ
- وَإِنَّا عَلَى أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَـدِرُونَ - ادْفَعْ بِالَّتِى
هِىَ أَحْسَنُ السَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ - وَقُلْ رَّبِّ
أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيـطِينِ - وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ
]
(93. Say: "My Lord! If You would show me that with which they are threatened,
'') (94. "My Lord! Then, put me not amongst the people who are the
wrongdoers.'') (95. And indeed We are able to show you that with which We have
threatened them.) (96. Repel evil with that which is better. We are
best-acquainted with the things they utter.) (97. And say: "My Lord! I seek
refuge with You from the whisperings of the Shayatin.'') (98. "And I seek refuge
with You, My Lord! lest they should come near me.'')
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