the essence, and they would no longer be temporal events. If the cause were external to the essence, it would either be an effect of God, exalted is He, or not be an effect of Him.

In the first case, circularity would necessarily follow. In the second, that external cause would be necessarily existent in its own right and would confer His attributes upon God, exalted is He; it would therefore be more deserving of being God.

These impossibilities follow only from temporal events subsisting in the essence of the Lord, blessed and exalted is He; thus, their subsisting in Him would be impossible.”

Al-Āmidī said: “Someone might respond: Even if temporal attributes require a cause, that cause is simply the eternal power and beginningless will subsisting in the essence of the Lord, as is the position of the Karrāmites, which we have explained. Thus, the cause is neither the effect itself nor something external. Nor does the continued existence of the power entail the continued existence of what it brings about; otherwise, the world would be eternal, which is impossible.”

He said:

“If it is objected: ‘If the determining factor for the temporal attribute is power and choice, then the Lord, exalted is He, must direct His intent toward the locus of