However, this objection can be formulated differently, as follows:

The Karrāmiyyah affirmed what they affirmed only because creation needs it. Yet eternal power and will are sufficient to bring into being created things existing apart from Him, just as they are sufficient to bring into being what inheres in His essence. Their proof for this is therefore invalid.

This argument, if it establishes anything, establishes only the invalidity of this particular proof. It neither invalidates another proof nor disproves what the proof seeks to establish. Thus, one may not deny that newly arising things inhere in His essence merely because there is no proof establishing this. Rather, where no proof is known either for affirming or denying something, one must suspend judgment.

They may then say: For effects existing apart from the agent to arise without a newly arising cause inhering in the agent is impossible, just as it is impossible for effects to arise without the agent possessing power and will.

They also say: It is known that Allah is the Creator of the world. The act of creation is not the created thing: the former is a verbal noun denoting an action, while the latter denotes the object of that action. The action is not its object. It is therefore necessary to affirm both an act of creation inhering in Him and a created thing existing apart from Him.

This is the view of the majority. It is also the better-known of the two views among the followers of the four imams: Abū Hanīfah, Mālik, al-Shāfiʿī, and Ahmad. It is the view of the majority: the scholars of hadith, the Sufis, many—or most—of the theologians, and many—or most—of the leading philosophers.