Fourth, the proof of increase: This proof is also mentioned in "A Treatise on the Fact That Sharia is Not Established by Reason." Its wording is as follows: Every partner leads to an increase in God's right, and God has no partner. And increase is not permissible in His right. As for every partner leading to an increase in God's right, it is because the partner is characterized by otherness, and otherness necessitates the meaning of increase by necessity. Everything that has another is increased upon. As for the impossibility of increase in the right of God Almighty, it is because every increase must be one of three categories: either an increase of following, or an increase of composition, or an increase of change. An increase of following is impossible in God's right, because it only occurs for one who is confined to the six directions, so the increase is upon him in those directions. An increase of composition is also impossible in God's right, because it only occurs for one who is confined to the six directions, so the increase is upon him in those directions. An increase of change is also impossible in His right, because change is only valid for the finite. And whoever is devoid of limit, it is impossible for him to begin or to finish. So it is impossible for him to change or to be increased upon. He is not confined to directions and is not finite. If it is said that they are ancient, having no before or after, and it is impossible for them to begin or to finish, then the meaning of increase is negated in their regard. This is because one of them has been proven to exist by the testimony of actions. The second we have supposed to be so. If we have supposed it, then each of them has become an increase upon the other. And if we suppose an increase of one, it is permissible for a second and a third to be added indefinitely. And what is permissible to be increased may also be decreased. So if its decrease is supposed, it ceases to exist and the One God remains. And if its continuation is supposed, it is confined to its direction, and everything that is confined is created. And everything created needs a creator, and everything that needs a creator is not ancient. Thus, the assumption of no increase leads to anthropomorphism, which is impossible. And what leads to the impossible is impossible. The intended meaning of increase here is increase in the reality of divinity. This objection is directed at the first premise which establishes the necessity of increase in the case of otherness. - See: Ibn Tumart, A Treatise on the Fact That Sharia is Not Established by Reason.