and sight are originated attributes shows that they must have a subject in which to subsist, namely His essence, exalted is He. Moreover, both we and the Ashʿarīs agree that eternal attributes can subsist in His essence. Eternality is not part of the determining ground, for it signifies nothing but beginninglessness, which is a negative notion. The determining ground is therefore their being attributes. Originated occurrences are likewise attributes, so they must subsist in Him.”

He said:
“The first argument is answered by answering the proofs that those attributes are originated. The second is answered by noting that those attributes may differ in kind from these. Even if we concede that there is no difference other than eternality, why do you say that it is a negative notion? It signifies the negation of prior nonexistence, and the negation of a negation is an affirmation.”

I say:
The purpose here is not to set out the evidence of those who affirm these attributes, for the scriptural texts indicate this in so many places that enumerating them would require considerable effort. Rather, the aim is to determine whether reason contains anything that contradicts the scriptural texts. Whoever wishes to substantiate the rational argument they advance in support of affirmation must challenge the deniers’ claim that the origination of these matters is impossible.