The first is that existence is one: there are not two distinct existences, one necessary in itself and the other necessary through another.

The second is that the existence of each thing is additional to its reality and essence, and that what is nonexistent is nevertheless a thing. In this, he agrees with the proponents of these views among the Muʿtazilah and the philosophers, and with those later Ashʿarīs who followed them. Thus, according to him, realities and entities are established in nonexistence, and the existence of the Real flows forth upon them, so that each stands in need of the other.

For this reason, he says that the Real possesses all the attributes of created things, including their deficiencies and flaws, and that created things possess all Allah’s attributes of perfection. As he says:

“Do you not see that the Real manifests with the attributes of created things—and has described Himself in this way—and with attributes of deficiency and blame? Do you not see that the creature manifests with the attributes of the Real? From first to last, these are its attributes, just as the attributes of created things truly belong to the Real.”

For this reason, he said:

“Thus, the reality is the Creator who is the creature, and the creature who is the Creator. All this comes from a single entity—indeed, it is the one entity, and it is the many entities: ‘“So consider what you think.” He said, “My father, do as you are commanded”’ [al-Sāffāt: 102],