How do you prove the main Islamic doctrine that there is only one god and there are no other gods or goddesses?

Monday, 09 August 2010 00:00

Sayyed Roohullah Musavi

09373582540

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ويرايش عنوان، تغيير سؤال، ويرايش متن

Advanced

gods and goddesses, Oneness of God, creator
lordship, theism, monotheism, polytheism, Tawassul, Shirk, resorting (Tawassul) to God and the friends of God, the Real Cause, causality, Tawhid

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\viewkind4\uc1\pard\ltrpar\sl276\slmult1\lang1033\f0\fs28 The assumption that the universe has two or more gods can be imagined through a few possibilities. Firstly, it can be considered that every phenomenon of the universe is created and is an effect of all the assumed gods. The second assumption could be that each particular group of phenomena is an effect of one of the assumed gods (or created by a particular god). Finally, the third assumption is that all of the phenomena are created by one of these assumed gods and the other gods are recognised as the managers of the universe. However, it is impossible to assume that every phenomenon has several gods. If two or more gods created a phenomenon, it would imply that each of the assumed gods would effuse an existence to that phenomenon to be existd. This would result in more than one existence for a phenomenon whereas in reality there is only one existence for each phenomenon.
\par \pard\ltrpar\fi720\sl276\slmult1 If it is to be assumed that a particular god creates each particular phenomenon, this will imply that each phenomenon exists because of its particular god. Furthermore, they must not require or depend upon any other existent but their need (dependency) returns to their particular god. This type of requirement or need must be upon the existent, which is created by that very creator who has created that particular group. This assumption necessitates the order within the universe to be multifarious and deteriorating. While in reality there is only one order and all phenomena are related and effectual upon each other and at the same time in need of each other.
\par Furthermore, the present phenomenon is linked with the former phenomenon and every coexisting phenomenon creates grounds for future phenomena. Hence, a universe which is linked and related to each other (more specifically, interwoven with each other) is governed under a sole order and it (i.e., this universe) cannot be an effect of several causes that bestow existence.
\par Moreover, if the assumption is made that the creator of the creation is one and other gods are the administrators and governors of the universe, this is also incorrect because every effect with all its being is established on the cause that bestows existence (illah mufidha lil-wujud) and no other independent existent has the means to interfere unless the results and outcomes of effects of a cause are all under the authority of the existence-bestowing agent and take place with the will of the Divine. In this case, none of these causes would be considered as lord because the true meaning of 'lord' means the one who can freely and independently intervene in the creation.
\par However, there is no intervention, except under the total domination of the lordship of the Creator and with the power He has bestowed. This form of executing does not contradict the oneness of lordship because the oneness of creatorship does not contradict 'the creating' with the Divine decree of the Creator. In the Noble Quran and Prophetic traditions we find a similar type of creation or origination based on God's support and godly power. As it has been mentioned with regards to Prophet Jesus (A), that:
\par \pard\ltrpar\li1440\sl276\slmult1
\par "When you would create from clay the form of a bird, with My leave, and you would breathe into it and it would become a bird, with My leave". (1)
\par \pard\ltrpar\sl276\slmult1
\par \pard\ltrpar\fi720\sl276\slmult1 And also in another verse we find:
\par \pard\ltrpar\sl276\slmult1
\par \pard\ltrpar\fi720\li720\sl276\slmult1 "And those who regulate the affair\'85"
\par \pard\ltrpar\sl276\slmult1
\par \pard\ltrpar\fi720\sl276\slmult1\b It can then be concluded that the illusion of having several gods stems from the comparison made between God and material causes, where many causes are not unusual.\b0 However, it can never be accepted that several causes can bestow existence for an effect or that several lords and independent administrators can be assumed for administrating the universe.
\par Based on this argument for nullifying this illusion, one must focus upon the meaning and the peculiarities of this cause that bestows existence until it is known that the profusion of this cause is impossible. Furthermore, one must contemplate upon the coherence of the creation until reaching the realisation that several gods could not possibly create this type of order or that numerous lords could not administer this type of universe.
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\par References:
\par (1)- Holy Qur'an (5:110)
\par \pard\ltrpar\cf1\f1 (2)- Holy Qur'an \cf0\f0 (79:5)\cf1\f1
\par }

Islamic theology, p16-40 by Ayatullah Misbah Yazdi

Islamic Theology

113

113-09373582540-127

Kawther Rahmani

Unity of God; Importance
Tawhid in Qur'anic perspective
Allah: the only real truth

Unity of God; Importance 100%
Tawhid in Qur'anic perspective 70%
Allah: the only real truth 50%