Why Just One Creator?
See for example, the following is an argument in theology that analyses why god is independent – The Reason why the Necessary Being is absolutely independent and needless of reliance upon another is that dependence is a concomitant [lazima] of imperfection [nuqs] meaning that a dependent being [mawjud-e-faqir] will be that being which is Imperfect [naqis] in some manner, hence an absolutely perfect being , which is Perfection itself [kamal-e-matlaq] can never be tarnished or touched by need or dependence. The following is an argument in theology for oneness of God – The Numeric Unity is subject to division, addition, multiplication and subtraction whereas divine unity is not subject to division, addition or subtraction because that which increases or decreases cannot be perfect because if it was perfect, then why the increase, and if it was perfect prior to a decrease so it will no longer remain perfect after it. Increase and decrease by virtue of addition, subtraction, multiplication or division only occurs in the material world among material beings and therefore to assert a numeric unity for God would be equivalent to affirming the doctrine of assimilation [tashbih] whereby God will belong to a certain genus and hence be a member of a species just as the number “ONE” belongs to the genus of numbers and is a member of the Odd numbers species , and this is associationism [shirk]. The Necessary Being [wajib-al-wujud] is an ontological unity such that it is The Simplest Reality [Basit-al-haqiqa] devoid of all kinds of duality and multiplicity [kathrat] including the duality of existence [wujud] and essence[mahiyat], whole [kul]and part [ju’z], essence[zat] and attributes [sifat], because that which is a composite [murakkab] of existence and essence or essence and attributes can never be a True Unity[wahdat-al-haqqa]. God has no essence that is distinct and separate from His Existence , in fact His Essence is identical to His Existence. Similarly in Him there is no duality of essence and attributes , in fact His attributes are identical to His essence , such that the attributes are the essence. Every existent apart from God is essentially-contingent [mumkin-bil-zat] and every contingent being [mumkin-ul-wujud] is a composite [murakkab] of existence [wujud] and an essence [mahiyat], but since the Necessary Being [wajib-al-wujud] has no essence that is distinct and separate from His Existence therefore He is nothing but Pure Existence [wujud-e-mehaz] , and a denial of His being Pure Existence can only lead to two possibilities namely either the acceptance of His being a duality of existence and an essence, or in affirming His Non-being , both of which are inadmissible. This therefore establishes beyond doubt the fact that God is nothing but Pure Existence. Thus, you can find similar arguments in the field of theology that make an analytical analysis of nature and existence of god. So read some theories.
That was not my question. I am using his exact same reasoning and arriving to a different answer
How can we designate what the fitrah is- we would have to go through thousands of years od research as Ghamidi sahab says. And how is it necessary that our fitrah conforms with the reality of the universe. For instance- some atheists completely disregard their fitrah. Forgive the crudeness but they say having intimate relations with your mother as long as there is no chance of reproduction is logicall not wrong. We still find it disgusting. So on what grounds do we refute them?
Two things: Why does each member need autonomy? Because just because we find this universe to be created it doesn’t mean that the creator/s have to be divine or have complete autonomy. Even if there was a team why does the head of that team have to be an uncreated omnipotent omniscient God? Unless of course we dive into kalaam