The Holy Quran and the possibility of multiple gods.

 All praise is due to Allah, we praise Him, seek His aid, ask for His forgiveness, and we seek refuge in Allah, the Most High, the Almighty, from the evils of our souls and the wickedness of our deeds. He whom Allah guides, none can misguide, and he whom He misguides, none can guide. Recite and submit, and I bear witness that there is no god but Allah, the One, the Unique, the Eternal Refuge. He neither begets nor was begotten, and there is none comparable to Him. I bear witness that Muhammad is His servant and Messenger, the chosen one among His creation and His beloved. He conveyed the message, fulfilled the trust, advised the nation, and Allah, the Exalted, removed the affliction through him. He strove in the cause of Allah, the Exalted, the Almighty, with the striving due to Him until certainty came to him, may Allah’s prayers and peace be upon him and his family. We said to the Arab atheists, and before that we said to the Muslims: The issues of divinity and lordship are the most important human issues throughout history and until the earth and all who are on it perish. It is absolutely not right for the one who discusses these issues to be ignorant, naive, or mentally ill. We said and we continue to say to every atheist and every Muslim: Go and learn the creed of Muhammad, may Allah’s prayers and peace be upon him, and what he brought in the Book and the Sunnah of news. And orders, then speak, perhaps that will save you from the torment of this world that the nation is experiencing as punishment for its ignorance of its religion, and the torment of the Hereafter, which is more severe and shameful!

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- It is stated in the Qur’an in Surat Al- Anbiya 22: {If there had been within the heavens and earth gods besides Allah, they both would have been ruined. So glory be to Allah, Lord of the Throne, above what they describe.} - I said: This verse does not indicate the invalidation of the multiplicity of gods except in one way only: 1/ That is because the invalidation of their existence except for one is done for a reason if they - hypothetically - share in what is corrupted. Yes, except if the corrupted - or the corrupted referred to in the verse - is shared by them in creation . But if they do not share in it, then the verse does not indicate the invalidation of the multiplicity of gods in all ways except the one we mentioned exclusively . - 2) It is stated in the Qur’an in Surat Al-Mu’minun 91. What is its text: {Allah has not taken a son, nor was there any god with Him. Then each god would have taken what he created, and some of them would have been able to overcome others. Glory be to Allah above what they describe.} - The construction of a dispute over superiority between them in the verse is based on whether “what each god took” is shared between them all.. as if they created something shared and then disputed on the day when each one wanted to destroy what he created in the shared creation... based on this they will dispute “yes”.. but this is invalidating the multiplicity of gods from one aspect only * and that is from the aspect of sharing in what each god took in order to produce another matter which is the superiority of some of them over others. So the verse is not evidence for invalidating the multiplicity of gods if each god created his creation without the sharing based on invalidating the multiplicity in the previous verses . -3) It is mentioned in the Quran in Surat Al-Israa “43”. {Say: If there had been with Him gods as they say, then they would have sought a way to the Lord of the Throne.} - I said seeking the throne - and not to the Lord of the Throne = the Owner of the Throne - does not occur except in “two cases” and part of a case” and does not occur in “a case” - a) It is between the weak and the weak. - b) It is between the weak and the strong - and the strong has it -. - c) In the case of sharing in a creature - as previously stated. - {} And imposing gods.. and imposing one of them as a *** or imposing the possibility of conflict is not logical from all aspects except the aspects that we mentioned in the last verse

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The response to this statement
: First, the atheist’s mistakes.
Second, the total possibilities of multiple deities and the Quran’s response to them.
Third, the declaration of the oneness of Lordship in the Holy Quran .
Fourth and finally, the Quran’s response to the possibility of multiple gods.

 

First , the atheist made four mistakes.
First, he confused between Lordship and divinity. He accuses the Holy Quran of not proving the absence of gods who have a creation other than shared ones. I say to him: When we assume that there are multiple universes, each universe has an independent god, as you want to say, then this god is not a god for the other universe. He is a god for the universe that created it only. This is a case of multiple gods with God Almighty, not gods. The atheist made a mistake due to his ignorance and expressed Lordship as divinity. He made major mistakes in reading the verses. The Lord is the master who nurtures, and when it is combined with divinity, it means the Creator, as God Almighty said on the tongue of Joseph, peace be upon him: “ O my two companions of prison, as for one of you, he will give his master wine to drink, and as for the other, he will be crucified, and the birds will eat from his head. ” The matter concerning which you two inquire has been decided (41) And he said to the one of them whom he thought would be saved, “Mention me to your Lord.” But Satan made him forget to mention his Lord, and he remained in prison for several years (42) “And the dispute between the messengers and their people was about the oneness of the worshipped because they were fully acknowledging the oneness of the Lord. In the universe and all ancient civilizations and religions were united on the principle of the first cause, including philosophical religions such as the religions of the Greeks. This does not prevent some peoples from falling into polytheism, such as the Pharaohs and the Sumerians, but that was in a stage subsequent to polytheism of divinity, and polytheism of lordship never occurred in the way that the atheist imagined. So why, O atheist, O genius, is he discussing? The Holy Quran is something that is not a subject of dispute at all? As for the Quranic verses that came with it, they were discussed logically according to the doctrine of the multiplicity of deities and not the multiplicity of primary lords because the deity is the deserving deity and the deity may be a lord or may not be like what the Blessed and Exalted said about the Quraysh in Surat Sad: “ Has he made the gods one god? This is indeed a strange thing (5) .” So the atheist’s argument with the verses of the prophets, the believers, and the Night Journeys that prove in a corrupt way the other possibility the unity of the deity in the universe is a false argument because the multiplicity of deities is for the same universe like the existence of the father and mother in the same house, and it is the issue that the Holy Quran argued about with the people of ignorance and it was the subject of a historical conflict between the messengers and their people, while the multiplicity of lords - which is the hypothesis that the atheist invented and was not a subject of dispute and no creature thought of it - means the existence of more than one universe with more than one creator or more. From the Lord, and here none of these lords is a god of the other universe because He did not create it, so how can He ask for worship from those He did not create? Here none of these lords is called a god and does not enter into the context of the Quranic verses brought by the atheist. This is a case other than the case of multiple gods, but rather it is a mental illusion of the atheist. The question that he should have asked and he erred in formulating it due to his ignorance is: What is the evidence for the invalidity of multiple gods and primary causes? This is the doubt that the atheist brought out of context and which I will discuss, God willing, at the end of the topic.
Secondly, the atheist’s ignorance of the implications of the attributes of true divinity, so he says: Where is the possibility of a weak god with a weak god or a weak god with a strong god? This is false talk, because a god must have the attributes of primacy and wealth, otherwise he is not a god and does not deserve it, because wealth and self-sufficiency are necessary for a god, and for this reason Islam has proven the corruption of Christian and pagan beliefs because they take gods that do not enjoy intrinsic wealth for themselves, so how can they enrich others?
The Messiah, son of Mary, was no more than a messenger; many were the messengers that passed away before him. His mother was a woman of truth. They both used to eat food. See how We make clear to them the verses; then see how they are deluded. (75) Say, "Do you worship besides God that which has no power to harm you or to benefit you? And God is the Hearing, the Knowing." (76) Al-Ma'idah
Then, when the night covered him, he saw a star. He said, "This is my Lord. " (76) And when it set, he said, "I do not like those that set." (77) And when he saw the moon rising, he said, "This is my Lord." But when it set, he said, "Unless my Lord guides me, I will surely be among the people gone astray." (78) And when he saw the sun rising, he said, "This is my Lord. This is greater." But when it set, he said, "O my people, indeed I am innocent of what you associate with Him." (79) Indeed, I have turned my face toward He who created the heavens. And the earth, inclining toward truth, and I am not of the polytheists (79) Al-An’am.
There is also the attribute of primacy, which is necessary for God, because if a god came after another god, he would be created and consequently subordinate to the first god, so he would be from the action of the first god.
Indeed, your Lord is God, who created the heavens and the earth in six days, then He established Himself on the Throne. He covers the night with the day, pursuing it rapidly. And the sun, the moon, and the stars are subjected by His command. Unquestionably, His is creation and command. Blessed be God, Lord of the worlds (54) Call upon your Lord humbly and privately. Indeed, He does not like transgressors. (55) Al-A’raf
The description of intrinsic wealth is connected to primacy, eternity, and antiquity. So wealth in itself must be the first. The Holy Qur’an links between God and primacy and intrinsic wealth. For this reason, He alone is God, and it is not possible, hypothetically, for someone who is less wealthy than Him to come after the first wealth, such as a factory owner who hires a cleaner who is richer than the factory owner himself!
Indeed, those you invoke besides Allah are servants like you, so invoke them and let them respond to you, if you should be truthful. (194) Al-A'raf
Indeed, you and what you worship besides Allah are fuel for Hell; you will be brought to it. (98) Had these been gods, they would not have entered it, and all will abide therein eternally. (99) Al-Anbiya
The third mistake is the atheist's ignorance of the meaning of seeking the gods as a way to the Lord of the Throne. This third mistake belongs in the books of interpretation, and I will not discuss it here, but I will present the meaning that was overlooked in the context of the speech.
The fourth mistake is to confuse the news with the rational evidence. There is a difference between the Holy Quran’s talk about the results of the possibility of multiple gods being correct and the rational Quranic evidence of the invalidity of that possibility. There is a possibility of multiple gods in the universe and that does not result in corruption. It is rationally possible that there are lords or gods in the universe or existence and they coexist and share the kingdom. Here, the universe does not get corrupted. The Holy Quran also discussed this possibility, in fact it is the most common possibility in the Holy Quran, but the atheist does not see. This possibility is more than the Holy Quran refuted because it is linked to an authentic pre-Islamic belief that still continues, as we see among the Sufis and Christians.And among the Hindus and other polytheists, most of the verses of the Qur’an argue with the opponents who claim that there are multiple gods coexisting in the universe, but this possibility is invalid rationally because the one who declared his lordship and divinity throughout history is one, and the one who challenged that there be a lord or god other than him is one.

Secondly, the total possibilities of multiple divinities and the Qur’an’s answer to them:
The Holy Qur’an rationally invalidated the possibility of the existence of more than one god for the same universe, which is the hypothesis on which all doctrinal deviations throughout human history arose. It did not only discuss all the possibilities resulting from the multiplicity of gods, but also proved that if these false hypotheses were correct, then the doctrine of monotheism would not be diminished by them, and the duty of worshipping the Creator God would not change even with these ignorant hypotheses.
The Holy Qur’an presented all the possibilities, their results, and evidence of their invalidity in a short and miraculous summary. However, the lost atheist confused the result of the possibility with the evidence of the invalidity of the possibility in the first place. These are the possibilities inferred from the Holy Qur’an:
1- That there is more than one god of equal power in the universe, then there will be a dispute between them about the loftiness of the essence of each god in the universe and the loftiness of the decision of each god in the universe. This is a general rule for all possibilities. In the case of the existence of more than one self-sufficient being sharing the same space (the universe), there must be competition in some form between them and conflict in some form, and this is not Evidence of the invalidity of polytheism as the atheist imagined, but news of the results and the actions of these gods will be counted against them, so the god will not do what he wants and do what he wants, but he will take into account the reaction of the other god by acceptance or rejection as we see in the media conflicts between the great powers, and since the god in the universe, who is God Almighty, his actions are not counted against him and he is not asked about what he does, this possibility is invalid, and if this possibility is correct, then the creature must worship the Creator who is apparent to him with rational proof and legal proof that he is the one who created him and announced to him that he is his Creator, so monotheism is still obligatory as long as your Creator is one, and among the evidence of its invalidity is also the unity of destiny and law, so destiny is one and religions are one in their origins
, or have they taken gods from the earth who are resurrecting (21) if there were gods within them besides God They would have been ruined. So glory be to Allah, Lord of the Throne, above what they describe. (22) He is not questioned about what He does, but they will be questioned. (23) Or have they taken gods besides Him? Say, "Produce your proof. This is the message of those with me and the message of those before me. But most of them do not know the truth, so they are turning away." (24) And We did not send before you any messenger except that We revealed to him that there is no god but Allah. Except Me, so worship Me (25) Al-Anbiya
2- The second possibility is the existence of a higher god and less powerful gods, which is the image that the pre-Islamic Arabs had, so a necessary clash would occur due to the height of oppression as in Babylonian and Greek mythology, and such a conflict would inevitably result in the control of a greater god and his lordship over everyone and the existence of local gods under the cover of the greater, more powerful master, but these gods would be specific to their creatures, so they would be the deities of their creatures, and at the same time they would seek to appease the king, the most powerful master, and the final destination is the system of divine individuality. The truth is that the second case is a special case of the first possibility, as the conflict will continue and the corruption of the universe will continue because these gods, although they are less powerful than the most powerful god, the qualities of self-richness in them will generate a spirit of rebellion against the higher god despite the apparent loyalty, and thus the universe will also be corrupted.And since the universe contains only one Knower of the unseen and the seen, this possibility is invalid, and even if we assume for the sake of argument that it is correct, that does not prevent the obligation of monotheism and that every creature worships its apparent Creator who is unique in creating it. And among the evidences for the invalidity of this possibility is the unity of the kingdom in the universe and the unity of cosmic and legal knowledge.
Say, “To whom belongs the earth and whoever is in it, if you should know?” (84) They will say, “To God.” Say, “Then will you not remember?” (85) Say, “Who is the Lord of the seven heavens and the Lord of the Mighty Throne?” (86) They will say, “To God.” Say, “Then will you not fear Him?” (87) Say, “In whose hand is the dominion of all things?” A thing, and He protects, but is not protected against, if you only knew. (88) They will say to God, “Say, ‘Then how are you bewitched?’” ( 89) Rather, We have brought them the truth, and indeed, they are liars. (90) God has not taken a son, nor was there any god with Him. Then each god would have taken what he created, and some of them would have exalted themselves over others. Glory be to God above what they describe. (91) Knower of the unseen and the witnessed. So exalted is He above what they associate with Him (92) Al-Mu'minun
Say: If there had been with Him other gods as they say, then they would have sought a way to the Lord of the Throne (42) Al-Isra
3- The third possibility is the sum of the two previous possibilities, which is the existence of two groups of gods, one group of equal power and one group of lesser power than the other, so agreement occurs between these gods on a system in which there is a higher master over the one who is less than him, with each god being the one worshipped for his creatures, and no god interfering with the other, so the result is the necessity of worshipping the god who is worthy of worship, which is the creator of a specific group of creatures, knowing that in this case one of the attributes of God is truth, so he should inform his creatures that he is the one who is worthy of worship, not the other gods, and in this case a dispute will occur as in the first case between gods of equal power and the one higher in power over the attributes of loftiness, and the evidence for The invalidity of this possibility is the unity of destiny and law. If there were
within them gods besides Allah , they both would have been ruined. So glory be to Allah, Lord of the Throne, above what they describe. (22) Al-Anbiyyah. Allah has not taken a son, nor was there any god with Him. Then each god would have taken what he created, and some of them would have overcome others. Glory be to Allah, above what they describe. (91) Al-Mu’minun 4- The fourth possibility, which is one of the impossible possibilities, is the statement about sharing in a created thing. This is ignorance on the part of the atheist, as the verses that the atheist brought speak about sharing between the gods in the corruption of the universe, i.e. in the action, and the action of the god is not a creation. And if the truth had followed their desires, the heavens and the earth and whoever is in them would have been ruined. Rather, We have brought them their message, but they, from its message, are turning away. (71) Al-Mu'minoon

If there was a partnership in creation or command, the administrative system of the universe would be corrupted, as the Egyptian proverb says, “A ship with two bridges sinks.” This contradicts the attributes of Lordship and Divinity. If there were more than one god, they would proceed according to the first three possibilities and would not proceed as the atheist imagined. However, if there was a partnership in creation, this would be more corrupt than all the possibilities and perceptions. The evidence for the invalidity of this possibility is the unity of purpose and request in religions. Everyone requests from one and He is the One who answers, while the others do not answer and are unable to
do so. Say, “Call upon those you claim to be besides Him. They do not possess the power to remove distress from you or to change it.” (56) Those are the ones who call upon, seeking a means of access to their Lord. Which of them… Nearer, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is to be feared. (57) And there is no town but that We will destroy it before the Day of Resurrection or punish it with a severe punishment. That is inscribed in the Book. (58) Al-Isra’
He has presented to you an example from yourselves. Do you have among those your right hands possess partners in what We have provided for you? So you are like them. In it is the same whether you fear them as you fear yourselves. Thus do We detail the verses for a people who understand. (28 ) Ar-Rum
Allah presents an example: a man among whom are partners at odds, and a man who is entirely devoted to one man. Are they equal in comparison? Praise be to Allah. But most of them do not know. (29) Az-Zumar
The fifth possibility is the existence of gods with identical beings, which produces creatures with identical creation. Since there is unity in the source of creation, this possibility is invalid. Modern science has proven the unity of the system of the universe and the unity of the system of creation. The evidence for the invalidity of this possibility is the declaration of Allah, the Blessed and Exalted, in all the books. The heavenly He is the One, the Almighty Creator, deserving of worship. If these gods existed, they would not have remained silent about this announcement.
Say, “Who is the Lord of the heavens and the earth?” Say, “Allah.” Say, “Have you then taken besides Him protectors who do not possess for themselves any benefit or harm?” Say, “Are the blind and the seeing equal? ​​Or are darkness and light equal? ​​Or have they attributed to Allah partners who created like His creation so that the creation appeared alike to them?” Say, “Allah is the Creator of all things, and He is the All-Wise.” The One, the Prevailing (16) Al-Ra’d.
As for the rational invalidation of all these possibilities, it is: the unity of creation, the unity of knowledge, and the unity of cosmic leadership. If there were gods, they would have announced themselves, which did not happen.
Or is it He who created the heavens and the earth and sent down for you from the sky water, and We caused to grow thereby gardens of delight. It was not for you to cause the trees thereof to grow. Is there a deity with Allah? Rather, they are a people who ascribe equals. (60) Or is it He who made the earth a stable place and placed rivers within it and made for it firm mountains and placed between the two seas a barrier? Is there a deity with Allah? Rather, most of them do not know. (61) Or who responds to the distressed one when he calls upon Him and removes evil and makes you successors upon the earth? Is there a deity with Allah? Little do you remember. (62) Or who guides you through the darknesses of the land and sea and who sends the winds as good tidings before His mercy? Is there a deity with Allah? Exalted is Allah above what they associate with Him. (63) Or who initiates creation and then repeats it and who provides for you from the sky? And the earth - is there a god with God? Say, "Produce your proof, if you should be truthful." (64) Say, "None in the heavens and earth knows the unseen except God, and they do not perceive when they will be resurrected." (65) An-Naml

Thirdly, the declaration of the oneness of Lordship in the Holy Quran :
As for the rational invalidation of the atheist’s suspicion of the possibility of the existence of other lords who created other universes, the response to it is very simple: Humans since Adam have been united on the first cause. If the first causes were multiple as a possibility, it would have been obligatory for these lords to clarify that in their law and destiny. And since God Almighty called for the oneness of His Lordship in all religions and sects, we have three possibilities before us:
That these lords are equal and agree not to declare the Lordship of others so that each lord remains in appearance one to His creatures, and His creatures do not know anything about the other lords. And if this idea were correct and there was a hidden force that prevented humans throughout history from meeting on lords and first causes, it would have been more appropriate to prevent the atheist from thinking about the same issue. And since he, as an atheist, asked about the lords, why did the philosophers of Greece not precede him, for example? Why did no religious call appear throughout history with the idea of ​​establishing the worlds through the lords? This possibility False.
Secondly, these lords are too weak to convey to our world evidence of their existence and lordship in other worlds, and this is impossible and contradicts the attribute of intrinsic wealth. If these lords were weaker than the Lord of our world, our Lord would have declared to us that He is stronger than the other lords. Since this did not happen in the Qur’an or in any other book, this possibility is also false.
Thirdly, since these lords did not declare themselves and our Lord, the Blessed and Exalted, denied their existence, they do not exist and there is only one lord among things. The evidence for that is that the One who is characterized by the attributes of primacy, oneness and lordship is one thing. He challenged these lords to show them a ruling, an opinion or a creation. If they existed, they would have shown something of that. Since there is no ruling except for one, there is no lordship except for one:
O my two companions of prison, are separate lords better or God, the One, the Prevailing? (39) What you worship besides Him are only names which you have named, you and your fathers, for which God has sent down no authority. The ruling is only Allah has commanded that you worship none but Him. That is the right religion, but most of the people do not know. (40) Joseph
He created the heavens without pillars that you see, and He cast into the earth firm mountains, lest it should shift with you, and He dispersed therein [all] kinds of creatures, and We sent down water from the sky and caused to grow therein [all] kinds of noble pairs. (10) This is the creation of Allah, so show me what those other than Him have created. Rather, The wrongdoers are in clear error. (11) Luqman,
the Creator of the heavens and the earth. He has made for you mates from among yourselves, and mates from the livestock. He multiplies you thereby. There is nothing like Him, and He is the Hearing, the Seeing. (11) Ash-Shura
Whatever is in the heavens and the earth exalts God, and He is the Exalted in Might, the Wise. (1) His is the dominion of the heavens and the earth. He gives life and causes death, and He is over all things competent. (2) He is the First. And the Last, the Evident and the Immanent, and He is Knowing of all things. (3) Al-Hadid
Say, “He is God, the One.” (1) God, the Eternal Refuge. (2) He neither begets nor is born. (3) And there is none comparable to Him. (4) Al-Ikhlas

Fourth and finally, the Holy Quran’s response to the possibility of multiple gods:
Here, the atheist has the right to ask: Has the Holy Quran proven a rational reason for the negation of the idea of ​​multiple gods?
Answer: The Holy Quran divided the existents into Creator and creation and challenged that there be among the existents other than the Creator and the creation and challenged that anyone should come with evidence of the existence of a partner and the challenge is still ongoing and no atheist will be able to prove his atheism and no polytheist will be able to prove his polytheism while only the monotheistic Muslim can prove his monotheism. The rational reason for the absence of lords is the inability of these lords to respond to the declaration of God Almighty that He is the One, First and Last Lord, the One and Only. Either they cannot, then they are not lords or they do not exist:
Indeed, those you invoke besides God are servants like you, so invoke them and let them respond to you, if you should be truthful. (194) Do they have legs by which they walk, or do they have Hands with which they strike, or do they have eyes with which they see, or do they have ears with which they hear? Say, "Call upon your partners, then plot against me, but do not give me respite." (195) Indeed, my ally is Allah, who has revealed the Book, and He is the ally of the righteous. (196) And those whom you invoke besides Him cannot help you, nor can they help themselves. (197) Al-A'raf
And the Day He will call to them and say, Where are My partners whom you used to claim? (62) Those against whom the word has come into effect will say, “Our Lord, these are the ones we misled. We misled them as we misled. We disavow to You that they used to worship us.” (63) And it will be said, “Call upon your partners.” So they called upon them, but they did not respond to them, and they saw the punishment, if only they were guided. (64) And the Day He will call upon them and say, What did you answer the messengers? (65) So the news will be hidden from them that Day, so they will not ask one another. (66) But as for him who repents and believes and does righteous deeds, perhaps he will be among the successful. (67) And your Lord creates what He wills and chooses. It is not for them to have any choice. Glory be to God, and He is exalted above what they associate with Him. (68) And your Lord knows what their hearts conceal and what they declare. (69) And He is God; no one can be blamed for what they say. There is no god but He. To Him belongs all praise in the first and the last, and to Him belongs all judgment, and to Him you will be returned. (70) Say, "Have you considered: if Allah made the night continuous for you until the Day of Resurrection, what god other than Allah could bring you light? Will you not then hear?" (71) Say, "Have you considered: if Allah made the day continuous for you until the Day of Resurrection, what god other than Allah could bring you light?" You dwell therein, then do you not see? (72) And of His mercy He has made for you the night and the day that you may rest therein and that you may seek of His bounty and that you may be grateful. (73) And the Day He will call to them and say, “Where are My partners about whom you used to claim?” (74) And We will extract from every nation a witness and say, “Produce your proof.” So they will know that the truth belongs to God, and that which they used to claim has gone astray from them. They were inventing (75) Al-Qasas
He merges the night into the day and merges the day into the night, and He has subjected the sun and the moon; each runs for a specified term. That is Allah, your Lord; to Him belongs dominion. And those you call upon besides Him do not possess so much as a date-pebble. (13) If you call upon them, they do not hear your call, and if they heard, they would not respond to you. And on the Day of Resurrection they will disbelieve in your association, and no one will inform you of what you have done. Like an expert (14) O mankind, you are those in need of Allah, while Allah is the Free of need, the Praiseworthy (15) Fatir