Tenth: The Quran affirms oneness in divinity through His words:

“And your god is one God.” [al-Baqarah: 62]

And His words:

“And Allah has said, ‘Do not take two gods. He is only one God, so fear Me alone.’” [al-Nahl: 51]

And His words, relating what the polytheists said:

“Has he made the gods into one God? Indeed, this is an astonishing thing.” [Sād: 5]

And other similar passages.

As for the claim that the eternal is one, or that the necessary existent is one, this is known only from the Jahmīs among the speculative theologians and philosophers. They said, “The eternal is one.” This is an ambiguous expression: it may mean that the eternal God is one, which is true; or it may mean that whatever is designated as eternal is one. They then said, “If we affirmed attributes for Him, there would be more than one eternal being.”

The Jahmīs among the philosophers said, “The necessary existent is one.” This too is ambiguous: it may mean the God whose existence is necessary in Himself, which is true; or it may mean whatever is designated as a necessary existent. They then said, “If we affirmed attributes for Him, there would be more than one necessary existent.”

It is well known that the monotheism taught in the Quran is the former, not the latter. The same applies to the monotheism taught by the Sunnah and agreed upon by the leading scholars. Thus, it becomes clear that the terms (tawhīd, “monotheism”), (al-Wāhid, “the One”), and (al-Ahad, “the One”), as they define and use them, differ from monotheism, al-Wāhid, and al-Ahad in the Quran, the Sunnah, scholarly consensus, and the language in which the Quran was revealed.

Thus, they cannot appeal as evidence to what occurs in the words of Allah and His messengers, and in