"THE ROYAL WE" OR "PLURALITY OF RESPECT" DEBUNKED:
A Theological and Linguistic Critique of Plural Pronouns for Allah in the Quran
By Dr. Maxwell Shimba, Shimba Theological Institute
Abstract
This article critically examines the widespread Islamic defense of plural pronouns—"We," "Us," "Our"—used for Allah in the Quran. While Muslim scholars claim this represents the "Royal We" or "Plurality of Respect," this justification faces significant theological and linguistic problems, especially when considering Quran 21:17 and the consistent Islamic insistence on divine simplicity and oneness (tawhid). Moreover, the phenomenon is analyzed within the context of the Quran's roots and compared to the biblical use of the plural "Elohim." This article challenges the coherence and legitimacy of the "Royal We" claim, exposing its weaknesses and historical complications.
Introduction
A recurring apologetic in Islamic theology asserts that when Allah says "We," "Us," or "Our" in the Quran, He is not referencing a plurality of beings, but instead employing a "majestic plural," commonly called the "Royal We." This explanation is routinely given whenever critics point to passages where Allah appears to speak as more than one (e.g., Quran 2:34, 21:17, 15:9).
But if Allah is absolutely one—a singular entity with no partners or plurality—why does he consistently refer to himself in the plural? Does this align with Islamic claims about God's transcendence and uniqueness? Or does it expose an underlying syncretism or theological borrowing, possibly from the polytheistic backgrounds prevalent in pre-Islamic Arabia? And if Allah cannot be likened to humans (Quran 42:11), why borrow a distinctly human, royal convention to describe divine speech? This article will dissect these questions.
Section 1: The "Royal We" in Language—A Human, Not Divine, Convention
The "Royal We" or "Plurality of Respect" is well-known in certain human cultures, where monarchs and officials use plural pronouns to emphasize their status. In English, for example, Queen Victoria's "We are not amused" illustrates this convention. The use of such language is rooted in human social structures—hierarchies, courts, and collective leadership.
Key Point:
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Nowhere in the Quran does Allah explain that His use of the plural is simply "majestic."
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The Quran asserts, "There is nothing like unto Him" (Quran 42:11); Allah should not use human royal conventions to express Himself if He truly transcends all creation.
Contrast:
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The God of the Bible—the term "Elohim" is a plural noun but is often used with singular verbs, and is consistently interpreted in Judeo-Christian theology as signifying majesty, fullness, or even a hint at plurality within unity (as in the Christian doctrine of the Trinity).
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In the Bible, there are moments ("Let us make man in our image," Genesis 1:26) where the context supports this plural as meaningful.
Section 2: The Qur'anic Plural—Confusion and Contradiction
Let us look at specific Quranic texts. Allah often says "We sent down," "We created," or "Our angels." However, in other places, Allah switches to "I"—for example, Quran 20:14: "Indeed, I am Allah. There is no deity except Me, so worship Me…"
The Problem:
If Allah is not plural, then why the switch? If the plural is "majestic," why not use "I" throughout, to avoid theological confusion? The shift appears arbitrary and undermines the Quran’s own claim of clarity (Quran 12:1, 16:89).
Quran 21:17 – The Test Case
"Had We intended to take a diversion, We could have taken it from [what is] with Us—if indeed We were to do so." (Quran 21:17, Sahih International)
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If "We" refers only to Allah, does it mean Allah is proposing to take Himself as a consort? Does this fit the Islamic concept of God's transcendence?
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If Muslims insist that "We" is a singular God, the verse becomes grammatically and theologically awkward—who is the potential partner? If "We" means more than one, it contradicts tawhid.
Logical Impasse:
Either the Quran is needlessly confusing in its language about God, or the plurality reflects an awkward attempt to cover over more ancient, pluralistic origins.
Section 3: Allah, Plurality, and Pagan Roots
The historical origins of Allah as a deity must also be considered. Pre-Islamic Arabia was rife with polytheism; the Kaaba itself once housed 360 idols. Scholarly research, including the works of Arthur Jeffery and Patricia Crone, indicates that "Allah" was originally regarded as the chief of a pantheon of gods.
Argument:
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The plural pronouns ("We," "Us") may reflect an amalgamation of various deities into one supreme figure, resulting in lingering linguistic plurality.
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Thus, Allah’s use of plural pronouns may not be "majestic," but a vestige of his composite, pagan origins.
Quranic Evidence:
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The Quran repeatedly condemns "associating partners" with Allah (shirk), yet the grammar of the Quran itself seems to betray an underlying plurality.
Section 4: Elohim vs. Allah—A Theological Distinction
The God of the Bible, as revealed in the Old Testament, uses the plural noun Elohim, and the context (especially in Christian theology) sometimes supports a complex unity—fulfilled in the New Testament understanding of the Trinity. Thus, when God says "Let Us make man," the context supports either a majestic plural or intra-divine conversation.
By contrast, Islamic theology strictly denies any division, multiplicity, or partnership in the Godhead—Allah is a single, undifferentiated entity. This makes the repeated use of plural pronouns not only confusing but theologically incoherent.
Section 5: Conclusion—A Call for Consistency and Clarity
If Allah is truly one, eternal, indivisible, and beyond all human convention, then the persistent use of plural pronouns is inexplicable, misleading, and inconsistent with both the Quran’s own statements and Islamic doctrine.
The use of "We," "Us," and "Our" is not only linguistically unnecessary, but also historically suspicious and theologically problematic. The explanation of the "Royal We" is a weak apologetic, especially given Islam’s strict prohibitions against likening God to human beings.
In Summary:
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If Allah is absolutely one, he should express himself as "I"—a simple, clear, and unambiguous singular pronoun.
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The presence of plural language betrays either a confused borrowing from human tradition or, more troublingly, a holdover from earlier, pluralistic religious conceptions.
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The "Royal We" fails as a defense; it is a human linguistic device, not a divine one.
Challenge:
Muslim theologians are invited to provide a more consistent and theologically sound explanation, or else admit the profound ambiguity and historical borrowing inherent in their scriptures.
Dr. Maxwell Shimba
Shimba Theological Institute
For critical and academic engagement, contact: info@shimbatheology.edu
References:
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Quran, various translations
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Genesis 1:26, Hebrew Bible
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Arthur Jeffery, The Foreign Vocabulary of the Qur'an
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Patricia Crone, Meccan Trade and the Rise of Islam
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Standard Islamic tafsirs on Quran 21:17
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