for none of these reasons.”

The response to this is of the same kind as the response to the preceding argument, although this question pertains more specifically to the discussions of the Qadarīs and Muʿtazilīs, just as the preceding one pertains more specifically to those of the philosophers and eternalists. It may be answered in several ways.

First: At most, this establishes the existence of something without a counterpart. That is not impossible, as explained above. In this respect, there is no difference between the judgment of sense perception and imagination and that of reason, as has been explained more than once.

Second: He is the Creator of all things. Anyone who secures a benefit for himself from another or wards off harm from another is in need of doing so; this is a state of dependence upon another. Whatever establishes that He is the Lord of all worlds also establishes His freedom from need of anything besides Himself. This is what He has told us about Himself, saying:

“O My servants, you will never be able to harm Me, nor will you ever be able to benefit Me.”