There is no doubt that Allāh is powerful over all things, as the Qurʾān has spoken of in more than a place, however, that which is inherently impossible, is not a “thing” by agreement of the intelligent. Thus, its existence in external reality (outside of the mind) is incomprehensible. For it is incomprehensible in external reality for a thing to exist and not exist (at the same time), or to be in motion and rest (at the same time), or that sequentially connected parts of motion (which take place after each other, in succession) take place at one and the same time, or that today is present along with yesterday and tomorrow, and what is similar to that. Hence, the likes of these (affairs) do not enter into the generality of the Book.

As for that which is extrinsically impossible—that which Allāḥ knows will not happen, and has informed it will not happen, and has written that it will not happen—then this will not occur due to Him not desiring it, that it will not happen. For verily, what Allāh wills occurs, and whatever He does not will does not occur, and if Allāh had willed it to occur, He would have done it, as the Qurʾān has informed in more than a place, that if Allāh had willed, He would have given every soul its guidance, and if He had willed, He would have made mankind a single nation and what is like that.

As for that which is intrinsically impossible, such as one thing existing and not existing (at the same time), this has no reality, and its existence cannot be imagined, and it is not called a “thing” by agreement of the intelligent, and from this, is (Allāh) creating a like of Himself.

So Allāh, be He exalted, asked a question of denial, to clarify the impossibility of Him having a son, since He did not have a wife (companion). For a son can only come out of two origins.

The true deity has no partner (sharīk), no namesake (samiyy) and no like (mithl). If there were other deities, (the heavens and earth) would have been ruined in every way, due to the absence of what rectifies them, their rectification being through worship of the (one) true deity (alone). So just as (the heavens and earth) do not exist except through their dependence upon One (Unique) Powerful Lord, it being impossible for them to depend on two equal lords for their existence, then likewise, it is impossible for them to depend upon two equal deities to remain (in existence) and be rectified.

This shows that it is from the rationally impossible (mumtaniʿ, mustaḥīl) that Allāh should ever legislate the worship of others, and that if there was another deity besides Him, the heavens and the earth would become ruined… Reason indicates that (the worship of others) is the most repugnant thing absolutely, and that it is impossible that Allāh should legislate it, ever.