This verse clearly shows that this Universe has only One [True] God Who brought it into being and that is impossible (mustaḥill) there are other [true] gods besides Him – Reason and Man's Natural Disposition testify to it – because Allāh – may He be glorified and exalted above all that they associate with Him – “has power over all things and no possible thing is beyond His power.” (Cf. Ibn al-Qayyim, Šifa’ al-`Alīl, p. 374).
Imām Ibn Taymiyah – may Allāh have mercy on him – said in ‘Manhāj al-Sunnah’ (2/294), “As for the Sunnis, Allāh – may He be exalted – has power over all things, and everything that is possible is included in that. As for that which is inherently impossible, such as a thing both existing and being non-existent, there is no reality in it and its existence cannot be imagined, so it cannot be called a “thing” according to the consensus of the wise. This includes the idea of creating another like Himself, and so on.”
Imām Ibn Kathīr – may Allāh have mercy on him – said in his Tafsīr, “This is like the verse: “Allāh has not taken any son, nor has there ever been with Him any deity. [If there had been], then each deity would have taken what it created, and some of them would have sought to overcome others. Exalted is Allāh above what they describe [concerning Him].” (Rough translation of the meaning of the Noble Qur'ān, 23:91) meaning, if it were decreed that there should be a plurality of deities, each of them would have exclusive control over whatever he had created, so there would never be any order in the universe. But what we see is that the universe is ordered and cohesive, with the upper and lower realms connected to one another in the most perfect fashion. “You do not see in the creation of the Most Merciful any inconsistency.” (Rough translation of the meaning of the Noble Qur'ān, 67:3) Moreover, if there were a number of gods, each of them would try to subdue the other with enmity, and one would prevail over the other.”