without what it entails. This would mean being incapable of acting independently, thereby negating the power that is a necessary attribute of lordship.

As for the second demonstration—namely, that some would necessarily rise above others—it rules out the divinity of the one who is overcome. For it is impossible for either to have power over the very same effect as the other, since this would mean that what one has produced could be produced by the other while remaining the first one’s act.

It is also impossible for each to be incapable unless the other enables and empowers him, since this would entail neither being capable. Thus, it is impossible for each to be independently capable, and impossible for both to have power over a single effect. It would then follow that no single effect could come into existence, whether through either one’s independent action or through their joint action. This precludes either from being capable.

Likewise, it is impossible for them to be equal in power. For if each could prevent the other from acting, action would be impossible, and neither would possess power.

If, however, either could not do so, he would necessarily lack power over what lies within the other’s power; for if he had power over it, he could bring it about. But that is impossible.

If he lacked power over what lies within the other’s power, his power would not be equal to the other’s. For two equal things are such that either can take the other’s place and fulfil its role.

Since equality between the two powers is impossible, one must be more powerful than the other. The more powerful and stronger would then overcome the weaker.

This is the meaning of His words:

“and some would have risen above others”

[al-Mu’minūn: 91].