Thus, whoever makes a universal denial on that basis is countered by someone who makes a universal affirmation on the same basis; both are false.

Rather, He is entitled to attributes of perfection free of all deficiency, and He has power over all things. He has always been able to speak and act according to His will and choice—glorified and exalted is He.

If someone says, “This entails that attributes or events inhere in Him,” the reply is: “This consideration has no bearing on the matter: it establishes neither impossibility nor possibility.”

Those who affirm say: “His ability to act and speak Himself is an attribute of perfection, whereas His inability to do so would be an attribute of deficiency. For sound reason clearly recognizes that the ability to act and speak is an attribute of perfection, and that one who can create and speak is more perfect than one who cannot create and speak, since the latter would be like an incapacitated person.”

They also say: “This is established by the same reasoning that establishes His attributes of perfection. For one who acts himself and himself has the power to act is, in this respect, more perfect than one for whom this is impossible.” Their argument has been set out at length elsewhere.

Furthermore, if someone means by saying, “All events inhere in Him,” that He is able to hold the entire world in His grip, as the revealed accounts state, then they regard this as possible. Indeed, they consider it one of the greatest forms of perfection, as Allah Most High says:

“They have not appraised Allah with true appraisal, while the earth entirely will be in His grip on the Day of Resurrection, and the heavens will be folded in His right hand.”

Al-Zumar 67.