not inhering in any subject, and is averse through a newly originated aversion not inhering in any subject. Yet the attributes of being willing and being averse are newly originated within His essence, exalted is He.

When the objects of sight and hearing become present, the attributes of being a hearer and a seer arise within His essence, exalted is He. However, they use only the term “renewal,” not “origination.”

Abū al-Husayn al-Basrī affirms within His essence instances of knowledge that are renewed as the objects known are renewed.

The Ashʿarīs affirm the abrogation of a ruling, explaining this as its removal or termination. Removal and termination amount to nonexistence after existence.

They also say that He knows through a single knowledge which, before the object of knowledge occurs, relates to it as something that will occur. Afterward, that relation ceases, and His knowledge relates to it as something that has occurred.

They further say that His power relates to bringing a particular thing into existence. Once it exists, that relation ceases, since bringing something already existent into existence is impossible. The same applies to the relation of His will to giving preference to a particular thing. Furthermore,