For this reason, among most groups of speculative thinkers there are those who agree with those who affirm the divine attributes—not only in affirming the attributes, but even in affirming that matters dependent on His will subsist in His essence, and in affirming His elevation. Likewise, some among them agree that Allah creates the acts of His servants. The most astute of the later Muʿtazilites is Abū al-Husayn al-Basrī. Anyone who understands the true import of his statements knows that he agrees that Allah is living, knowing, and powerful, and that His being living is not the same as His being knowing, nor is His being knowing the same as His being powerful. He does, however, dispute with those who affirm states and say:

“They are neither existent nor nonexistent.”

The position he adopts is that of most of those who affirm the divine attributes; thus, his disagreement with them is merely verbal. He likewise agrees that Allah creates the motive in the servant, and that when the motive and the ability are present, the act within his power must necessarily occur.

This is the position of the leading and most astute scholars among those who affirm the divine attributes, who say:

“Allah creates the acts of His servants.”

He also says:

“Although He—glory be to Him—knows what will occur, when it occurs He knows it as occurring; thus, His knowing is renewed.”

Ibn ʿAqīl agrees with this, as do al-Rāzī and others. This accords with the position of those who say that temporal occurrences subsist in Him.

Some of the most astute Muʿtazilites have defended Allah’s elevation and His being distinct from His creation through rational proofs. I believe the scholar in question was one of Abū al-Husayn’s followers.