They were answered by saying that there is no difference between the origination of what subsists in Him and that of what subsists in something other than Him.

Thus, if it is said, “If He were capable of bringing originated things into being, that capacity would be inherent in His essence, yet that is impossible from eternity,” whatever answers this objection also answers the other.

In some of his books, al-Rāzī objected that the one exercising power precedes the object of that power, whereas the recipient need not precede what it receives. This distinction is exceedingly weak for several reasons.

First:

The discussion concerns an object both of receptivity and of power, not an object of receptivity that is not subject to power. Whatever comes into being is subject to the Lord’s power. He has power over His acts that subsist in Him, just as He has power over the effects He produces separately from Himself.

Allah Most High says:

“Is not such a One able to give life to the dead?” [al-Qiyāmah: 40]

He also says, in the verse:

“Say, ‘He is able to send upon you punishment from above you.’” [al-An‘ām: 65]

He also says:

“Is not He who created the heavens and the earth able to create the like of them?” [Yā Sīn: 81]

And He says:

“He has the power to gather them together whenever He wills.” [al-Shūrā: 29]

He thus makes clear that He has power to give life, send punishment, create, and gather together. These are acts. The Prophet, may Allah bless him and grant him peace, also said to Abū Mas‘ūd al-Badrī when