a final cause, in that the celestial sphere seeks to resemble Him; this alone does not entail that He is the agent.

The others, however, affirmed that He is the agent who brings the substances of the world into being.

Moreover, the view of those speculative theologians, such as the Mu‘tazilah and others, who hold that originated things need the agent who originates them only when they come into existence, not during their continued existence—though unsound—is more defensible than the philosophers’ view, because they affirmed an agent in the true sense.

As for the position of Ahl al-Sunnah and the great majority of the Muslim community, who maintain that created things need the Creator both when they come into existence and throughout their continued existence, this is more complete than the philosophers’ position in every respect. When one adds to this that He is their God, whom they worship and love, and that, were there gods other than Allah in the heavens and the earth, both would fall into ruin, it becomes clear that the world needs Him both as its Lord and agent and as its God, loved and worshipped.

The superiority of this over the position of his philosophical predecessors is evident even to the weakest reasoner.