The proof for the unity of Divine attributes is that...

The proof for the unity of Divine attributes is that, if all of the Divine attributes have separate referents or affirmations then they can be solely imagined through a few possibilities: It would be either that the referents or affirmations would be assumed to be within the Divine essence, which necessitates the Divine essence being compound, and this we have already proved as being impossible.

Or that the referents are imagined to be outside the Divine essence, and are regarded as possible existents. However if they were assumed as being necessary existents then it would bring about plurality in the essence and polytheism, which cannot be considered by any Muslim. However if they are assumed as being possible existents then it means that the Divine essence, which is deficient of those attributes, has created them and has then later been given them.

For example the essence even after lacking ‘life’ creates an existent by the name of life and through this creation the essence comes to life, the same is the case for knowledge and power. It is impossible for the cause that bestows existence to be deficient of the perfections of creation. More significantly the provision of its creation and the cause that bestows existence retains life, knowledge and power, and is also attributed with the different attributes of perfection!

By the nullification of these assumptions it becomes clear that the Divine attributes do not have distinctive referents and are not separated from the Divine essence. On the other hand they are single self-evident concepts abstracted from the Divine almighty essence. b.

The unity of Divine actions The fourth terminology used for monotheism, which in the parlance of philosophy and scholastic theology is known as the unity of Divine actions, is that God the Almighty is self- sufficient in His works, He does not need anybody or anything and no existent can aid Him.

This subject is proven with the understanding of the peculiarities of the cause that bestows existence, which is self-existing when compared to its effects, because the effect of this particular cause with all its existence is dependent upon this cause. This is known in philosophical terminology as the manifestation of need and dependence (‘ayn al-rabt wa-l-ta’alluq) to the cause and the effect does not have any independence of its own.