  This God is absolutely one, both in the sense of unique (God is externally one) and in the sense of simple (God is internally one,or uncomposed). God’s unity implies that he cannot have essential or accidental attributes since that would imply plurality in the divine essence. Therefore, the attributes that are often ascribed to God, such as that he is one, existent, true, mighty etc. etc. should be interpreted either negatively, or as relations. According to Ibn Daud, “the truest predicates or attributes of God are the negations […] and although they remove many doubts, they do not convey anything” (ER W 51.9–12; S 131b15–131b3). To remedy this, Ibn Daud interprets the negations as negations of something, namely of similarity, that is, as expressions of incomparability. For example, with regard to the predication of unity to God, he argues that since among all essences nothing can be found that is like God, “we know His unity in such a way that we know that His unity is not like that of any other thing that is called ‘one’” (ER W 52.25–27; S 133b1–3). As for attributes understood as relations, Ibn Daud explains: