For when the relation is one, the related must also be one, that is, they cannot be gathered in a single place as they cannot live in it. The relation of God to the Throne is just its opposite: the Throne exists for Him, and not He for the Throne. That is what God has said, “His Throne is extended over heaven and earth, and the preservation of them is no burden unto him.”[52] This is the argument by nature or by Law for proving the unity of God. The difference between the learned and the masses is that the learned know more about the creation of the world, and the purpose of its different parts, like a single body, than the common people. It is to this that the latter part of the verse refers, “God forbid! and far, very far, be that which they utter! The seven heavens praise him, and the earth, and all who are therein: neither is there anything which doth not celebrate His praise; but ye understand not their celebration thereof: He is gracious and merciful.”[53] The argument which the Asharites deduce from this verse, calling it the “argument of impossibility,” is neither in accordance with natural nor legal arguments. It is not in accordance with nature, because what they say is without any proof at all; while it is insufficient by Law, because the common people cannot understand it, not to speak of their being satisfied with it. They say, that if there be two gods, then it is more probable that they would differ. If this were to happen, then there would be one of the following three cases, there being no fourth alternative. Either the desire of both of them would be accomplished, or the desire of neither would not. They say that it is impossible that the desire of neither of them be accomplished, but if it be so then the universe would neither be existent nor non-existent. If the desire of both of them be accomplished, then the universe would be both existent and non-existent at the same time. So there remains no alternative but that the desire of one be accomplished, the other’s remaining unfulfilled. So one whose desire remains unfulfilled is helpless, and the helpless cannot be a God. The weakness of this argument is that as it is possible to suppose that they differ, it is just as possible to presume that they agree, a fact more becoming to the gods than difference of opinion. If they agree about the creation of the world, they would be like two craftsmen agreed upon making something. If it be so then it must be said that their actions help them to work and live in a single place, except that some one may say, that perhaps one would do one thing and the other quite another thing, or perhaps they would work by turns. But this is an objection which cannot be advanced by the masses. But if any sceptic controversialist were to advance it, he may be told that one who has power to create one thing has power to create the whole. So now again it comes to the same thing, whether they agree or not, and how can they help each other in work? As to