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Shiavault - a Vault of Shia Islamic Books The Learnings of the Glorious Quran The Qur'anic Proofs of At-tawhid The former discussion about at-Tawhid concerned its limits in Islam. In this respect we talked about management and legislation with' Allah's permission. The topic now is to find out whether at-Tawhid, whose limits had been discussed before, is proved in the Qur'an, or it only accepts it and leaves the task of proving it to the people.

The answer is that the Qur'an has stated some proofs which are logically administrated and based on the criterion that should be used in such instances: "...Had there been in them any gods except Allah, they would both have certainly been in a state of disorder..."[^73] It is quite clear that such an argumentation is a rational one, asking us to realize that since the heaven and the earth are in good order, then there can be no gods other than one God.

This is called, in the terms of logic, "the exceptional syllogism". Those who know about logic, know that syllogism is of two kinds: the exceptional and the conjunctive. In the exceptional syllogism, there appears a correlation between two things, then one of them is proved. It has special forms, as explained in the books of logic. For example, they say: "If the sun has risen, then it is daytime". Then they say: "It is daytime", from which they deduce that "the sun has risen".

Or they say: "It is not day time", from which they deduce " then the sun has not risen. This is a common example often used by the logicians. Here, too, is a correlation between polytheism and the corruption of the heaven and the earth. Had there been more than one god, the heaven and the earth would have been in chaos, like if there is sun there is daytime. However, no other matter is mentioned as to what happened to the heaven and earth, and whether there are many gods.

Once again the logicians say that there is a hidden part of a syllogism. Some times the deduction is made in such a way that when a premise is mentioned, the other premise (an induction usually consists of two premises) automatically occurs to the mind and it need not particularly stated, so, it is called the "hidden premise", although it does not exist. In this instance, the exception is not stated in the speech.

It should have been said: but they are not", to end the said ayah, then the deduction would be: "Therefore, there are no gods in them except Allah". But, as you see, the exception and its result are manifest, i.e.