He may be asked:

When would He be deficient: if its existence before then were possible, or if it were impossible? The former is impossible, for the absence of impossible things is not a deficiency. According to them, temporal occurrences cannot exist in pre-eternity, so their absence is not a deficiency.

[The Sixth Argument]

It may be said:

When is the absence of something a deficiency: when it is absent under circumstances in which its presence would be appropriate, or when it is absent under circumstances in which its presence would not be appropriate? The first is conceded; the second is denied.

They maintain that every temporal occurrence comes into being only at the time required by wisdom. Accordingly, its existence at that time is an attribute of perfection, whereas its existence before then would be an attribute of deficiency.

For example, Allah’s speaking to Moses was an attribute of perfection when Moses came; before Moses was able to hear Allah’s speech, it would have been an attribute of deficiency.

[The Seventh Argument]

It may be said: With regard to things that can exist only as temporal occurrences or in succession, which is more perfect: their complete absence, or their existence in the manner possible for them?

It is evident that their existence in the manner possible for them is more perfect than their absence. This is likewise what they maintain concerning temporal occurrences.