and the term “ends” (ghayāt) is likewise ambiguous: it can carry a sound meaning or an unsound one.
If by “end” one intends the wisdom (ḥikmah) for which the creatures were brought into existence—that He created them for a wise purpose—then this is correct; yet one should use the word “wisdom,” not “end.” The Exalted says: “I did not create jinn and humankind except to worship Me” (Quran 51:56).
But if by “end” one means that Allah needed the creatures, then denying such an end is indeed correct, for Allah did not create the creation out of need or poverty; He is Independent of all worlds.

As for the expressions “pillars,” “limbs,” and “instruments,” they too are equivocal. If what is meant by these limbs and instruments are the intrinsic attributes—such as the Face and the two Hands—then affirming them is true and denying them is false. However, if the intention is to deny limbs that resemble the limbs and tools of created beings, then Allah, glorified be He, is far above that. In short, the matter requires clarification:
First: Should these expressions be used to negate the intrinsic attributes affirmed for Allah—His Face, His Hands, and every attribute of His essence—then such negation is false.
Second: But if the intent is merely to affirm that Allah is exalted above any resemblance to the parts