cause possessing only one attribute, or that no created thing can constitute a cause on its own, and that any cause within creation must consist of two or more factors.

Thus, nothing proceeds from any single created thing, let alone that it should be said:

“From the One, only one proceeds.”

Rather, nothing within creation proceeds except from two or more things. As for the One who acts alone, that is none but Allah.

Just as oneness necessarily and inseparably belongs to Him, acting in partnership necessarily and inseparably belongs to created things. Oneness entails perfection, and perfection entails oneness; partnership entails imperfection, and imperfection entails partnership.

Likewise, oneness entails independence of all others, self-subsistence, and necessary existence in and of itself. These qualities—self-sufficiency, necessary existence in and of itself, and self-subsistence—entail oneness. Partnership, by contrast, entails dependence on others, intrinsic contingency, and the absence of self-subsistence. Likewise, dependence, contingency, and the absence of self-subsistence entail partnership.

These considerations, and others like them, are proofs and signs of Allah’s exclusive lordship. They also demonstrate the contingency and dependence of observable created things, and that they originate from Him. They are therefore proofs establishing the existence of the Maker, for the separation, multiplicity, and partnership found in these things necessarily entail their dependence and contingency. Whatever is contingent and dependent must depend upon One whose existence is necessary and who is self-sufficient; otherwise, it would not exist. Even if an infinite regress of contingent, dependent beings were assumed, taken collectively they would still be contingent. And a contingent being is known