It appears that this proof is derived from the philosophers' inference on the oneness of God, an inference based on the assumption that a partner leads to composition in the divine essence. This is because if partnership is assumed without any kind of distinction, it would not be a partnership, and thus oneness would be achieved. If it is assumed with some kind of distinction, it leads to composition, with that by which partnership exists and that by which distinction exists. Composition is a sign of creation, which is impossible for God. Thus, a partner is impossible. This composition, according to the philosophers, is merely a form of addition in the view of Al-Mahdi. Despite this similarity in the general idea between the two inferences, this proof is novel in its presentation and structure, which is the core of its uniqueness. However, we still perceive in it weak and ambiguous points. Among them is its classification of the addition of change as part of the reality of addition, and its silence on explaining the meaning of the addition of change. Another point is its imposition of bias in direction based on the assumption of the addition of the second, which is an imposition not supported by proof.

Fifth, the proof of absolute existence: This proof is found in Al-Aqida, and its statement is as follows: If it is known that God is absolutely existent, it is known that there is no one else with Him in His kingdom. For if there were someone else with Him in His kingdom, He would have to be limited by the boundaries of created things. This is because each of them would be an independent other. An independent other must be separate, and the Creator, glory be to Him, is neither connected nor separate by virtue of His absolute existence. These are among the characteristics of limited existence.

We have not found this proof in this form except with Ibn Tumart. However, a proof attributed to Al-Razi was similar to it, known as the proof of uniqueness in perfection. It is based on considering partnership as a deficiency. God is supposed to be absolutely perfect. Therefore, partnership is negated in His case. Thus, it shares with this proof of Ibn Tumart the consideration of absolute perfection (which is absolute existence according to Al-Mahdi) leading to the negation of a partner, because this partner causes...

See the philosophers' proof in: Al-Aiji, Al-Mawaqif: 281. Mahmoud Qasim, Introduction to the Methods of Proof by Ibn Rushd: 344. See: Ibn Tumart, Al-Aqida: 82. See this proof in: Al-Zarkani, Fakhr Al-Din Al-Razi: 238. 212