Idan babbar buƙatar ɗan Adam a wannan duniya ita ce gano Allah guda ɗaya na gaskiya da kuma gina dangantaka mai ma'ana da Shi, to, imani mafi tsarki game da Allah da tawhidinSa ne kaɗai zai jawo su. Lokacin da masu nazarin alƙaluma a Cibiyar Binciken Pew suka bincika dalilin da ya sa ake hasashen Musulunci zai zama addini mafi saurin yaɗuwa a duniya,170 sun gano cewa "fifita akidu/samun ma'ana mafi girma a Musulunci" da "nazarin Musulunci/karanta nassosinsa na addini" su ne manyan dalilai guda biyu da ke sa mutane su karɓi Musulunci.171 Wannan bai kamata ya ba da mamaki ba. Idan ɗan Adam ya ga kansa a matsayin halitta mai manufa, to ya kamata ya bi cewa babu wanda ya fi Wanda ya halicce shi, ya tsara shi, ya sanar da shi manufarsa. Haka kuma yana biye da cewa Mai hikima mafi girma, Mai rahama mafi girma, zai sadar da wannan manufa ga mutane, kuma daga nan ne ake samun ƙaunar nan mara ƙarewa ga tsarin addini na "wahayin Allah", ko na "manzannin da aka yi wahayi zuwa gare su", kamar yadda aka tattauna a baya. Daga wannan mataki na tsohon neman sanin Allah, ya rage mu da ko dai falsafolin da suke da iyaka, waɗanda ba sa amsa tambayoyin mutane mafi muhimmanci game da abin da ke sa rayuwa ta zama mai ma'ana, ko kuma bincike ya takaita ga "addinan Ibrahimiyya", waɗanda suka yarda da tawhidin Allah a ka'ida amma suka bambanta bayan haka. A ƙarshe, shi ne tsananin jaddada tawhidin Allah da girmansa a Musulunci wanda ya raba shi da Yahudanci na gargajiya, wanda ke ɗaukar Allah a matsayin mai son kabila da fifita layin jini guda ɗaya, da kuma Kiristanci na al'ada, wanda ke ɗaukar Allah a matsayin mai rage komai, wanda ke karɓar da'awar imani a maimakon ayyuka na adalci. Kamar yadda Charles Le Gai Eaton (d. 2010), wani masanin diflomasiyyar Birtaniya kuma malamin Musulunci, ya rubuta a kan wannan batu cewa, a ra'ayin Musulmi, Yahudanci ya "mayar da tauhidi na al'umma" guda daya, yana ikirarin cewa shi na mutane daya ne kawai, yayin da a Kiristanci, mutumcin Yesu kamar ya boye Ubangiji, kamar yadda wata ke boye rana; ko kuma: Yahudanci ya daidaita wannan tauhidi, ya ba shi matsuguni da runduna, amma a lokaci guda ya kwace shi; Kiristanci ya sanya gaskiya ta zama ta duniya, amma ya tsoma ta. Musulunci ya rufe da'irar ya mayar da tsarkin addinin Ibrahim, ya ba Musa da Yesu matsayi mafi girma a cikin duniyarsa, ya kuma kama muhimmin jigon tauhidi, bautar Daya kadai da zuciya daya, da kuma nuna Hadin Allah a cikin daidaiton mutum da na al'umma, wato daidaito tsakanin dukkan karfi masu hamayya da kuma tsakanin matakai daban-daban na kwarewar dan Adam.
If humanity’s greatest existential need is to identify the one true God and develop a meaningful relationship with Him, then only the purest belief about God and His uniqueness will attract them. When demographics analysts at Pew Research Center investigated why Islam is projected to be the fastest growing religion in the world,170 they found that “preferring the beliefs/ finding more meaning in Islam” and “studying Islam/reading its religious texts” are in fact the two primary motivators for converting to Islam.171 This should not be surprising. When humans see themselves as purposeful creatures, it should follow for them that there is none better than the One who fashioned and designed them to inform them of their purpose. It also follows for these people that a supremely wise, supremely merciful being would have communicated that purpose to them, and hence the undying appeal of the “divine revelation” model of religion, or that of “heavenly inspired messengers” as discussed earlier. From this juncture in the ancient quest to know God, we are left with either limited philosophies that fall short of answering people’s most pressing questions on what makes life meaningful, or the search is narrowed to the “Abrahamic faiths” which agree on the oneness of God in theory but diverge thereafter. Ultimately, it is the unique emphasis of Islam on the Oneness of God and His glory that separates it from traditional Judaism which posits God as tribalist with partiality for a single bloodline, and mainstream Christianity which posits God as reductionist who accepts claims to faith in place of righteous works. As Charles Le Gai Eaton (d. 2010), the British diplomat and Islamic scholar, wrote on this point, In the Muslim view, Judaism ‘nationalized’ monotheism, claiming it for one people alone, while in Christianity the person of Jesus as it were eclipsed the Godhead, just as the sun is eclipsed by the moon; or again: Judaism stabilized this monotheism, giving it a home and an army, but at the same time confiscated it; Christianity universalized the truth, but diluted it. Islam closed the circle and restored the purity of the faith of Abraham, giving to Moses and Jesus positions of pre-eminence in its universe and seizing upon the quintessential nature of monotheism, single-minded worship of the One, and upon the reflection of the Divine Unity in personal and social equilibrium--a balance between all contrary forces and between the different levels of human experience.