Now then if this is the method adopted by the Law, it may be asked: What is the way of proving the unity of God by means of the Law; that is, the knowledge of the religious formula that “there is no god, but God.” The negation contained in it is an addition to the affirmative, which the formula contains, while the affirmative has already been proved. What is the purpose of this negation? We would say that the method, adopted by the Law, of denying divinity to all but God is according to the ordinance of God in the Quran, contained in the following three verses. First, “If there were either in heaven or on earth gods beside God, verily both would be corrupted.”[49] Secondly, “God has not begotten issue; neither is there any other God with him; otherwise every other God would surely take away that which he has created; and some of them had enabled themselves over the others. Far be it that from God, which they affirm of Him.”[50] Thirdly, “Say, unto the idolators, if there were gods with Him, as ye say, they would surely seek an occasion of making some attempt against the possessor of the Throne.”[51] The argument contained in the first verse is implanted in our dispositions by our very nature. For it is well-known that if there be two kings, and the orders of the one be as effectual as those of the other, it is not possible to have even a single city under their guidance. It is impossible to have one action of a single kind from two actors. So it is necessary that, if both of them begin work at the same time, the city would be ruined, except in the case that one should work and the other remain inactive. This is against our conception of divinity. For when the two actions of the same kind are gathered upon a single object, then that object must necessarily be destroyed. This is the meaning of the verse, “If there were either in the heaven or on earth gods besides God, both would be corrupted.” The verse, “Every god has surely taken away that which he had created,” has been revealed in refutation of the argument of those who believe in many gods, entrusted with different works. For in this case it becomes incumbent that the gods doing different works be independent of one another, and that they should not be existent at one and the same time. But as the world is one it is necessary that there be not in it gods with different duties. The third verse, “Say unto the idolators if there were gods with him, as ye say, they would surely seek an occasion of making some attempt against the Possessor of the Throne,” is like the first, an argument to prove the impossibility of the existence of two gods, whose duties are the same. This verse means that had there been in the world any other god, but the present one, able to create the world and those in it, so that his relation to it be that of a creator, then he must live with God on the Throne. Thus there would be found two existent things of the same kind in a single place. But this is impossible.