Islamic Theology

E. God is not Helpless and Powerless
Because earlier in the discussion of power it was proved that God is Almighty and Powerful to perform any task and is not helpless from the performance of any task; for His infinite power no limit or boundary could be imagined. Being helpless and powerless is a great defect that does not have any entry in God’s perfect existence.
F. God’s Essence is not a Place of Incidents to Occur
Change and transformation do not have entrance into His existence; He does not get old, and sick; does not forget and make mistakes, does not have to sleep and experience fatigue; He does not feel ashamed in performance of an act because these sorts of attributes are the effects of the material and body and since earlier it was proven that God is not a body or matter, therefore it is not a place for occurrence of such incidents.
G. God does not have a Partner
The reason of this matter would be given in the discussion of Monotheism.
H. God does not have a Place
God does not have a place and is not located in space, neither in heaven nor in earth, because He is not a body to be confined in a place.
God is the creator of places; therefore He is higher and superior than places and does not have any need for them. Since He encompasses all of the existences, none of them are able to part take in His existence; He is everywhere and encompasses all existences; but not in the sense of a great body that has occupied all material worlds from one end to another; instead He is an absolute existence and is not limited into any limit or boundary; He is not committed to any place and space; He has complete domination over all existences and is not separated from them; here and there is not applicable to Him.
The fact that at the time of prayer, we raise our hands towards heaven is not that we consider God in the heavens rather we want to express with these means our degradation and helplessness and desires to manifest the state of sorrow of a destitute. If we name the mosque and the Holy Ka’ba as the House of God, it is due to the reason that God is worshipped there and He himself has bestowed nobility to these places.
I. God is not needy
He does not need anything or anyone; because God’s essence is complete from all dimensions; He does not have any defects so that he would need help from others. If he needs a thing He would be limited and defective and would not be something whose existence is necessary.
And if He has assigned obligations and duties it is not in the sense that He is in need of our prayers, fasting and other worships, instead through the means of worship and performance of good deeds, our self and soul become perfect and illuminated, in order to acquire worthiness to utilize eternal bounties of paradise for our life in the hereafter.
And if He requires that we should pay charity (zakat) one-fifth yearly savings (khums), alms (sadaqah), do favors toward our fellow human beings, and should act as a vanguard in charitable affairs, it is not in the sense that He is in need of our material help. But since paying charity and one- fifth yearly saving, recommended alms, and attention toward charitable affairs are required for managing the social affairs of society and are in the interest of the general community, He has made their payment mandatory. Regarding alms and the foundation of charitable trusts for benefits of the general public He has made plenty of recommendations. In addition, munificence of wealth in the path of God, and taking care and helping the distressed, foundation of charitable trusts, in themselves are great acts of worship that become a cause of one’s self perfection and achieving the rewards hereafter.
J. God is not a Tyrant and Oppressor
This argument would be dealt with in the discussion in the chapter of justice.
Monotheism
God is one and does not have any partner in creation. God is Almighty of the world of existence and without Him there is no creator who could bestow existence. God has created all existences small and large and in their creation does not require help of anyone because of a several reasons:
First Reason
Had there been two gods, it would not have been outside of the domain of the following factors:
First Probability
That each one of those two gods, as an independent would have created all existences; i.e. each existence would acquire its existence twice and each god would create it directly. With a little pause, the falsehood of this assumption would be proven; because each existence does not have more than one existence and from this consideration cannot have more than one creator. After God had bestowed upon him an existence, it is not possible that another cause too bestows upon him another existence.
Second Probability
Two gods with cooperation and help of each other created creatures in a manner that every creature is created by two gods, and each one of the gods is a part of the cause and half of the doer. This probability too is baseless and void, because if cooperation of these two gods is due to their defect and need, each one of them alone, without help from the other would be helpless and incompetent to create anything, then such defect and incompetency are not compatible with their being god.
And if it is said: each of them alone could create the world but at the same time they cooperate with each other and with the cooperation of each other create existences like some people in lifting a piece of heavy stone cooperate while each one them alone too could lift that heavy stone. This probability too is not correct; because two causes and subjects that could undertake the task alone, if they disregard their independence and seek help from the power of each other and with cooperation and help perform that task, it is not without reason.
Either they want to utilize less energy or want to remain immune from opposition and hindrance of the other. Either they are scared, panic with each other or in summary require help and cooperation of each other. While the need and destitution of any sort does not have an entry about God.
In addition to that since each one these two supposed gods possess knowledge and have power about creation of the world, and his knowledge and power is exactly like his essence, miserliness does not have any entry into His existence, He must be a single and independent cause in creation of the world and in accordance with his knowledge and power should manage it.
That would mean that both of these supposed gods alone and with independence could create the world while it has been proved earlier that the effect of two independent causes in a single consequence is impossible.
Third Probability
The two supposed gods divide world existences between them and each one of them with independence creates a group of existences and interferes in existences created by the other god. Such a probability is also false, because each one of these two supposed gods with respect to existences which happen to be the share of the other god, possess power and knowledge of reformation.
Therefore he should also be the creator and god of them, which requires that two causes must affect a single consequence whose falseness has already been proved. If he does not or is incompetent in creation or is a miser, again he is defective and does not possess the worthiness of being a God.
Second Reason
If one these two supposed gods creates an existence and another one decides to destroy it, if the first god is able to defend his creatures and could prevent the work of another god, the second one is helpless and would not be a god. And if he could not defend his creatures, he is helpless and therefore would not be a god.