Savior of Mankind

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He is God, the One

Excerpt from ’The Book of Monotheism: The Interpretation of Surah Al Tawheed’ By: Imam Ahmad Al Hassan (pbuh):


He is Allah, The One, The Indivisible, and everything else is His Creation

Allah (swt) has responded in the Noble Qur’an to those who have said that Allah (swt) has a son whom separated from Him, or a son whom was born from Him, or a son whom was produced from Him, meaning an absolute Divine whom was produced from an Absolute Divine.  Or those who say that the created human being can elevate/rise [in degrees and ranks] until he becomes connected to the Absolute Divine, meaning [until] the truth/reality of this human being becomes the Absolute Divine; because he has united with the Absolute Divine.  And according to their thinking, as such, the Absolute Divine has come down in the Human Nature or the Body, or among people as a human being from them, and that this human being is the son of Allah.

And truth is, even though this doctrinal belief that has been adopted by the non-working is false, Allah (swt), because of His Mercy, has addressed them and spoken to them even regarding the details of the explanation of this belief, so you find Him (swt) separating for them and clarifying for them the places of flaws/confusions [which are present] in their belief.

Allah (swt) said: {He is the Originator of the Heavens and the Earth.  How can He have a son when He has had no mate? He has created everything and He has full knowledge of all things} 1

{How can He have a son when He has had no mate?}: And this complete refutation by which Allah has spoken to them cannot be rejected by any form or image, since its meaning is: You say that Allah (swt) has a son, and that this son is an Absolute Divine (meaning that this son is Absolute Perfection and Absolute Richness and never needs other than himself).  So if you say that the son was produced from Him (swt) alone (meaning that he was produced from one Absolute Divine Whom had no mate), then this means that the son must be exactly identical to the father – regardless of the fact that the Simple Absolute Truth is impossible to [have the attribute of] plurality.  So what is the meaning and what is the wisdom from this production if there is not any distinction or difference or dissimilitude [between the Father and the Son] that could be imagined? So are you saying that the Father is not wise because he produced or gave birth to a son whose production has no benefit for Him (swt) or for any other than Him?!

And if you say that there is a difference or distinction or dissimilitude, - as some Christians declare today that the Three Hypostases (The Three Persons: "The Father, The Son and The Holy Spirit") are distinguishable [from each other] - then this [sets forth the fact of the] inevitability of the presence of a Second Divine {…..mate…..} in order that the son may be produced from two, and thus, the son does not become identical to any of them; because he has been produced from both of them together.  Therefore, are you saying that there is a Second Divine (the mate) who has preceded the son??!! 2

Thus, know that if you say that there is a son, then you must as well say that there is a Second Divine (the mate) before the son, or else, how could you say that there is a son (the Absolute Divine which was produced from Him (swt)) without the presence of the Second Divine (the mate) with Him (swt) from the beginning.  And the presence of the Absolute Second Divine (the mate) with Him (swt) from the beginning is impossible; because the Absolute Divine is a Simple Absolute Truth and Reality, and [the Absolute Divine] cannot be plural {How can He have a son when He has had no mate?}

And Allah, the Exalted, has said: {Never did Allah take unto Himself any son nor is there any God other than He.  [Had there been any other gods] each god would have taken his creatures away with him, and each would have rushed to overpower the other.  Glory be to Allah from all that they describe Him with!} 3

Meaning, verily, if you put/rank what you have imagined, in regards to the presence of the Three Hypostases (or the three Origins), in the following way; that you say that there is a father (Allah (swt)), and the Second Absolute Divine Mate (the son), then was produced from them the third Absolute Divine (The Third Hypostasis) the Holy Spirit, then [what you would be saying is that] there is a Second Divine with Allah (swt) from the beginning.  So, is there a distinction between them or not?  Meaning, are both one/the same?

Whoever decides that they both are one and the same then he shall be faced by the previous refutation; because the one produced from them is typical to each one of them.  And whoever chooses that there is a distinction between them, then the Absolute Divinity (of the Divinity of the Second Divine) would be negated; because of the shortages that fall upon it; because distinction is not present except by Absolute Perfection, {…..and each would have rushed to overpower the other. Glory be to Allah from all that they describe Him with}

And the non-working scholars, because they have failed/reversed their nature and turned upside down, they have said that Allah has a son, Glorified and Exalted is He from all which they describe Him with, {Behold, it is one of their fabrications that they say: ۞ “Allah has given birth” and verily they are liars} 4

For if they had returned to the nature of Allah and thought about the favors/bounties of Allah, they would have saved themselves from this clear torment and they would have avoided speaking of that which they do not know.  And the speech of man about which he does not know is lies, {verily they are liars}.  He, the Exalted has said, {And also to warn those who say: “Allah has taken to Himself a son” ۞ A thing about which they do have no knowledge, neither them nor their ancestors.  Dreadful is the word that comes out of their mouths. What they utter is merely a lie} 5

Also, Allah (swt) has refuted and invalidated the principle of the plurality of the Absolute Divine from its root, whatever way the belief in it was.  He, the Exalted, said,  {They said: Allah has taken a son.  Glory be to Him.  He is the Rich/Self-Sufficient.  His is all that is in the Heavens and all that is in the Earth.  Have you any authority to support (that Allah has taken a son)?  Do you ascribe to Allah something of which you have no knowledge? } 6

{They said:  Allah has taken a son.  Glory be to Him.  He is the Rich/Self-Sufficient}:  And the principle of this refutation/invalidation, upon everyone who has ascribed plurality to the Absolute Divine – whether with son-ship or by any other form which could be imagined by the one who has gone astray – is that Allah has placed in the nature of the human being that which he can distinguish with between Wisdom and Foolishness, {And imbued it (the human nature) with (the consciousness of) its evil and its piety} 7  So whoever uses this scale shall come to the judgment that [the act of] ascribing plurality to The Divine without the presence of a distinguishing [factor] is foolishness and lacks Wisdom.  And therefore, there remains nothing except saying that there is distinction [between them], and this is refuted with one Word: {Glory be to Him. He is the Rich/Self-Sufficient}, for distinction in regards to The Divine cannot be except in regards to Perfection, so the poverty and shortcoming/shortages of those other than Him becomes clear, thus saying that other than Him could be an Absolute Divine becomes refuted.

As in regards to the matter of the rising of Man [in degrees], then verily, Allah has created the human being and placed in him the nature which qualifies him to rise and elevate until he becomes the Divine Names of Allah and the image of Allah and the Manifestation of Allah and Allah in Creation.  However, no matter how high he rises/elevates [in degree and rank] he can never be an Absolute Divine or an Absolute Rich One, rather he stays a created being whom is poor in regards to Allah (swt), {Its oil almost glows even if untouched by fire, Light upon Light, Allah guides to His Light whomever He wills} 8  [“Almost” glows], not that it glows from itself for it to be an Absolute Divine, for whoever other than Him is His creation and poor in regards to Him (swt), {It does not befit Allah to take for Himself a son.  Glory be to Him.  When He decrees a thing He only says: “Be” and it is} 9

And the previously presented refutations which have come in the Noble Qur’an is enough to the one who has listened while being a witness/present in mind (meaning the one who has listened carefully).

As for their saying that He is One, Indivisible, along with what they say about the Three Hypostases (The Three Persons: “The Father, The Son, The Holy Spirit”) which according to their belief, are distinguishable from each other and independent in their essence and they dispatch each other, and their saying about the presence of a relationship between them as the relationship of son-hood and father-hood….etc, that is foolish silly talk and they know that it is as such, 10 or else how could the Indivisible Oneness gather with His Plurality and Divisibility and Distinction between His parts, even if they do not call them parts?

And if we turn away from all what has been presented, then still, clarifying their falsehood does not require more than the [following] clarification, if they were among those who understand and use their mind, and that clarification is:

Indeed, Allah is Light with no Darkness in it, and all the worlds of Creation is Light mixed with Darkness and beings which have appeared by the Manifestation of His (swt) Light in the Darknesses.  And therefore, it is not possible that one considers that Allah has come in a created being or appeared in a created being a complete appearance in the Worlds of Creation – as they claim with Jesus and the Holy Spirit - because [if this was the case then] this means that [the worlds of creation] would not remain, rather it would disintegrate/disappear and what remains would be Light which has no darkness in it, meaning that no Creation would remain, rather only Allah (swt) remains, and He is Light with no darkness in it.  And for that reason we have said and repeated over and over that Muhammad (pbuh & his family) flaps between The Divine and between the “I” and humanity/state of being Human.  And I have confirmed this in order that no deluded person imagines that Allah – who is Light with no Darkness in it – comes in the Worlds of Creation, He is far Exalted and Greater than that. And the matter is clear and obvious, for the meaning of (the appearance of Light which has no darkness in it in the World of Creation a complete appearance) is its disappearance/disintegration and extinction, and remains for it neither a name, nor a description nor a meaning, rather no one and nothing remains except Allah, the Light which has no Darkness in it, Far Greater and Exalted is He.

* * *


1 - The Holy Qur’an Surat Al-'An`ām (The Cattle): 101

2 - And this also is an innate and intellectual matter, and that is, nothing different or distinct from the Simple Absolute Truth can separate from it, and there can not be in it any divisions or parts or origins or distinguishable/distinctive Hypostases as they call it; because if that was the case, then it would mean that it is a compound Truth and not a simple one.  And Composition is indication towards poverty and need, and Composition negates/denies Richness of it, and therefore, in order for something which is distinct from the the Simple Absolute Truth/Reality to separate from it, there must be another Simple Absolute Truth/Reality, and that is impossible, because the Absolute Truth/Reality is one and can not be plural.

3 - The Holy Qur’an Surat Al-Mu'minūn (The Believers): 91

4 - The Holy Qur’an Surat Aş-Şāffāt (Those who set the Ranks): 151 & 152

5 - The Holy Qur’an Surat Al-Kahf (The Cave): 4 & 5

6 - The Holy Qur’an Surat Yūnus (Jonah): 68

7 - The Holy Qur’an Surat Ash-Shams (The Sun): 8

8 - The Holy Qur’an Surat An-Nūr (The Light): 35

9 - The Holy Qur’an Surat Maryam (Mary): 35

10 - And for that reason you find them always saying: Trinity is not apprehended and can not be recognized by the Mind, however, it is a must that one believes in it.


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