Thus, if you formulate the “argument” in this way, there is no need to say that everything capable of possessing something cannot be devoid of both it and its opposite. This universal claim is false. Rather, the claim is made specifically concerning Allah, on the basis of the evidence already mentioned and the distinction between Him and everything else. For when anything other than Him is capable of possessing something, its capacity comes from another—namely, Allah Most High. Allah need not bring that capacity into existence at the same time as the thing capable of possessing it. Rather, it may depend upon conditions that Allah brings about and impediments that He removes. Here, therefore, the capacity comes not from the thing itself but from another, so its essence alone is not sufficient for it.

As for the Lord Most High, none of His attributes or acts depends upon anything other than Him. Rather, He is the One, the Self-Sufficient, who has no need of anything besides Him. Everything besides Him needs Him and is made by Him. It is therefore impossible for the Lord to depend upon it, for that would constitute “circular dependence in causal priority,” which is impossible according to clear reason and the agreement of rational thinkers.

This, then, is the formulation of this argument establishing the “beginninglessness of speech” and that He has always spoken. It also establishes the beginninglessness of all His attributes and that His beginningless essence necessarily entails every attribute of perfection that He can possess. Thus, the Lord possesses every attribute of perfection in which there is no deficiency, and His possession of it is inseparable from His essence. He has always possessed the attributes of perfection, and His essence itself necessarily entails His perfect attributes. He cannot depend upon anything other than Himself for His possession of the attributes of perfection.

Speech is an attribute of perfection, for one who speaks is more perfect than one who does not, just as one who knows and has power is more perfect than one who neither knows nor has power. One who speaks by His will and power is more perfect than one who does not speak by His will and power, and more perfect than one who speaks without His will and power—if such a thing is conceivable.

The argument can also be formulated according to the principles of the early generations by saying: Either He is capable of