🪐 THE LOGIC OF MONOTHEISM 🪐
Allah the Exalted said:
“Allah has not taken any child, and there is no deity with Him (worthy of worship). (If there were), then each god would have taken away what he created, and some of them would have overpowered others. Exalted is Allah above what they attribute to Him. He knows the unseen and the witnessed; so exalted is Allah above what they associate (with Him).”
(QS. Al-Mu’minūn: 91–92).
Shaykh Ibn ʿUthaymīn (d. 1421 AH), may Allah have mercy on him, said:
ينفي الله تعالي في هذه الآية أن يكون اتخذ ولداً، أو أن يكون معه إله.
ويتأكد هذا النفي بدخول {مِنْ} في قوله {مِنْ وَلَدٍ}، وقوله: {مِنْ إِلَهٍ} , لأن زيادة حرف الجر في سياق النفي ونحو تفيد التوكيد.
فقوله: {مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ}، يعني: ما اصطفي أحداً يكون ولداً له، لا عزير، ولا المسيح، ولا الملائكة ولا غيرهم،
لأنه الغني عما سواه.
وإذا انتفي اتخاذه الولد فانتفاء أن يكون والداً من باب أولي.
وقوله: {مِنْ إِلَهٍ}: {إِلَهٍ}، بمعني: مألوه، مثل: بناء، بمعني: مبني، وفراش، بمعني: مفروش، فالإله بمعني المألوه، أي: المعبود المتذلل له.
يعني: ما كان معه من إله حق، أما الآلهات الباطلة، فهي موجودة، لكن لكونها باطلة، كانت كالعدم، فصح أن يقال: ما كان مع الله من إله.
{إِذاً}، يعني: لو كان معه إله.
{لَذَهَبَ كُلُّ إِلَهٍ بِمَا خَلَقَ وَلَعَلا بَعْضُهُمْ عَلَى بَعْضٍ}: لو كان هناك إله آخر يساوي الله عز وجل, لكان له ملك خاص ولله ملك خاص، يعني: لا نفرد كل واحد منهم بما خلق، قال: هذا خلقي لي، وكذلك الآخر.
وحينئذ، يريد كل منهما أن يسيطر على الآخر كما جرت به العادة، فملوك الدنيا كل واحد منهم يريد أن يسيطر على الآخر، وتكون المملكة كلها له، وحينئذ:
إما أن يتمانعا، فيعجز كل واحد منهما عن الآخر، وإذا عجز كل واحد منهما عن الآخر، ما صح أن يكون واحد منهما إلهاً، لأن الإله لا يكون عاجزاً.
وإما أن يعلو أحدهما على الآخر، فالعالي هو الإله.
فترجع المسألة إلي أنه لابد أن يكون للعالم إله واحد, ولا يمكن أن يكون للعالم إلهان أبداً لأن القضية لا تخرج من هذين الاحتمالين.
كما أننا أيضاً إذا شاهدنا الكون علوية وسفلية، وجدنا أنه كون يصدر عن مدبر واحد، وإلا، لكان فيه تناقض، فأحد الإلهين يقول مثلاً: أنا أريد الشمس تخرج من المغرب! والثاني يقول: أريدها تطلع من المشرق! واتفاق الإرادتين بعيد جداً، ولا سيما أن المقام مقام سلطة، فكل واحد يريد أن يفرض رأيه.
ومعلوم أننا لا نشاهد الآن الشمس تطلع يوماً مع هذا ويوماً مع هذا، أو يوماً تتأخر لأن الثاني منعها ويوماً تتقدم لأن الأول أمر الثاني بإخراجها، فلا تجد هذا، نجد الكون كله واحداً متناسباً متناسقاً، مما يدل دلالة ظاهرة على أن المدبر له واحد، وهو الله عز وجل.
فبين الله سبحانه وتعالى بدليل عقلي أنه لا يمكن التعدد، إذ لو أمكن التعدد، لحصل هذا، لا نفصل كل واحد عن الثاني، وذهب كل إله بما خلق، وحينئذ إما أن يعجز أحدهما عن الآخر، وإما أن يعلو أحدهما الآخر، فإن كان الأول، لم يصلح أي واحد منهما للألوهية، وإن كان الثاني، فالعالي هو الإله، وحينئذ يكون الإله واحداً.
فإن قيل: ألا يمكن أن يصطلحا وينفرد كل واحد بما خلق؟
فالجواب: أنه لو أمكن ووقع، لزم أن يختل نظام العالم.
ثم إن اصطلاحهما لا يكون إلا لخوف كل واحد منهما من الآخر، وحينئذ لا تصلح الربوبية ولواحد منهما، لعجزه عن مقاومة الآخر.
ثم قال تعالى: {سُبْحَانَ اللَّهِ عَمَّا يَصِفُون}، أي: تنزيهاً لله عز وجل عما يصفه به الملحدون المشركون الذي يقولون في الله سبحانه مالا يليق به.
{عَالِمُ الْغَيْبِ وَالشَّهَادَةِ}: الغيب: ما غاب عن الناس، والشهادة: ما شهده الناس.
{فَتَعَالَى عَمَّا يُشْرِكُونَ}: {فَتَعَالَى}، يعني: ترفع وتقدس.
{عَمَّا يُشْرِكُونَ}: عن الأصنام التي جعلوها آلهة مع الله تعالى.
وفي هاتين الآيتين من صفات النفي: تنزه الله تعالى عن اتخاذ الولد الذي وصفه به الكافرون، وعن الشريك له في الألوهية الذي أشرك به المشركون.
وهذا النفي لكمال غناه وكمال ربوبيته وإلهيته.
ونستفيد منهما من الناحية المسلكية: أن الإيمان بذلك يحم
ل الإنسان على الإخلاص لله عز وجل.
Allah the Exalted negates in this verse that He has taken a child, or that there exists anyone who deserves worship alongside Him.
And this negation is reinforced by the inclusion of the word {مِنْ} (min) in His statement {مِنْ وَلَدٍ} (any child) and His statement {مِنْ إِلَهٍ} (any god), because the addition of min in the context of negation and the like provides the meaning of emphasis.
So His statement: {مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ} means: Allah has not taken anyone as a child for Himself—neither ʿUzayr, nor the Messiah (Jesus), nor the angels, nor anyone else—because He is completely free of need from everything other than Him.
And if the negation that Allah has taken a child is established, then it is even more obvious to negate that He could be a parent.
His statement: {مِنْ إِلَهٍ}. The word ilāh (إِلَه) means maʿlūh (مألوه), just as bināʾ means mabnī (built), and firāsh means mafrūsh (spread). So ilāh means maʿlūh, that is, the one who is worshiped and to whom submission is directed.
The meaning is: there is no true deity along with Allah. As for the false gods, indeed they exist, but because of their falsehood, they are equal to nothingness. Thus it is correct to say: there is no god with Allah who deserves worship.
His statement: {إِذاً}, meaning: if there were any deity (worthy of worship) along with Him.
His statement: {لَذَهَبَ كُلُّ إِلَهٍ بِمَا خَلَقَ وَلَعَلا بَعْضُهُمْ عَلَى بَعْضٍ}, meaning: if there were another deity that was worshiped and equal with Allah, Mighty and Majestic, then each of them would have a separate dominion, and Allah would have His dominion. That is, each would separate what he had created, then say: “This is my creation for me,” and the other likewise.
At that point, each of them would certainly desire to overpower the other, just as is customary among kings of the world—each desires to dominate the other, and each wants all sovereignty to belong to himself. So in that case:
- It could be that they prevent one another, and thus each becomes weak in facing the other. If each is weak in the face of the other, then none of them deserves to be called a deity, because a deity cannot be weak.
- Or it could be that one of them defeats the other, and the one superior would then be the true deity.
Thus the matter returns to the fact that the universe must have only one God. It is impossible for this world to have two deities ever, because the issue can only fall into these two possibilities.
Likewise, if we observe this universe, both what is above and what is below, we find that it operates in harmony with one order from a single Ruler. If not, then contradiction would certainly occur. For instance, if one of the two supposed gods said: “I want the sun to rise from the west,” while the other said: “I want it to rise from the east.” Such harmony of will is utterly impossible, especially in the realm of authority, for each would want to impose his will.
And it is clear to us that we never witness the sun one day rising according to the will of one, and then the next day according to the will of the other. Nor do we witness that on one day it is held back because one prevented it, and the next day it advances because the first commanded the second to bring it out. None of this occurs. Rather, we find this universe to be one, orderly, and harmonious. This is clear evidence that its Ruler is One, namely Allah, Mighty and Majestic.
Thus Allah, Glorified is He, explains with rational proof that it is impossible for there to be more than one god. For if there were even the possibility of two gods, such scenarios would necessarily occur: each separated, each taking away his own creation. Then one of two things must happen:
- Either one would be weak in front of the other, and thus neither would be fit to be called a deity.
- Or one would defeat the other, and the superior one would be the deity.
Therefore, the true God is One.
If someone were to say: “Is it not possible that both make peace, and each looks after his own creation?”
The answer is: if that were possible and actually occurred, then the system of the world would collapse. Furthermore, their pact would only come from each fearing the other, and in that case, lordship would not befit either of them, because of their inability to resist one another.
Then Allah the Exalted says:
{سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ}
“Glorified is Allah above what they ascribe,”
meaning: a declaration of Allah’s purity and transcendence above what the atheists and polytheists describe—those who attribute to Allah things unbefitting of Him.
{عَالِمُ الْغَيْبِ وَالشَّهَادَةِ}
“The Knower of the unseen and the witnessed.”
Al-ghayb is what is hidden from people.
Ash-shahādah is what is witnessed by people.
{فَتَعَالَى عَمَّا يُشْرِكُونَ}
“Exalted is He above what they associate with Him.”
{فَتَعَالَى} means: He is Most High and Most Pure.
{عَمَّا يُشْرِكُونَ} means: above the idols that they set up as objects of worship besides Allah the Exalted.
And in these two verses there are attributes of negation: Allah the Exalted is declared pure from taking a child as the disbelievers describe, and from having a partner in divinity as the polytheists associate.
This negation demonstrates the perfection of His self-sufficiency, the perfection of His Lordship, and the perfection of His divinity.
And we take a lesson from it in terms of practical methodology (manhaj ʿamaliyyah): that believing in this drives a person towards sincerity—devoting worship solely to Allah, Mighty and Majestic.
📚 Ibn ʿUthaymīn, Sharḥ al-ʿAqīdah al-Wāsiṭiyyah, 1/364–367
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