distortion and inconsistency in interpreting the Book and the Sunnah.

Tenth: What they have said amounts only to some of His created things coming—whether those that bring joy or those that cause harm. It is well known that Allah is not described by created things themselves. Indeed, their not being His attributes is even more evident than their not being His form. Thus, to say, “Allah comes to them in His form which they recognize, or which they do not recognize”—meaning His attribute which they recognize, or which they do not recognize—and then interpret this as the coming of some hardship or prosperity that He creates is among the most unsound statements. Blessings and afflictions are not attributes by which Allah is described. Rather, He is described as creating them, bringing them into existence, and producing them. Their coming therefore cannot rightly be understood as Allah’s coming in His attribute.

Eleventh: People have disagreed over whether creation itself, bringing into existence, and origination are attributes of Allah Most High. This founding author and his followers, together with the Mu‘tazilah, maintain that creation is identical with the created thing and is in no way an attribute of Allah. If origination itself is not among His attributes according to them, how can what is created and brought into being be among