their main argument is that a body cannot be necessary in existence because it is composite, and a necessary being cannot be composite. This is the basis of their argument. We have demonstrated its invalidity in many ways. Thinkers have continually exposed the flaws in this position, each in his own way, just as al-Ghazālī did in his.

The problem is that the term “necessary” has come to bear several distinct meanings. It may refer to that which exists of itself and cannot admit nonexistence; in this sense, both the essence and the attributes are necessary. It may also refer to that which exists of itself and subsists in itself; in this sense, the essence is necessary, but not the attributes. It may further refer to the originator of contingent beings—that is, created things—whose originator is the Creator. In this sense, the necessary being is the essence endowed with those attributes. The essence, stripped of its attributes, was not created, nor were the attributes, stripped of the essence. Thus, those who followed them while claiming profound understanding and spiritual knowledge came to identify the necessary being with absolute existence, as has been discussed at length elsewhere.

Our purpose here, first of all, is to explain that a servant’s happiness lies in his complete dependence upon his Lord and his need for Him: that is, in perceiving and recognizing this dependence, and displaying the humility, submission, and reverence it requires. All created beings are in need in any case; yet a person may imagine himself to possess some measure of self-sufficiency and therefore transgress.

As Allah Most High says:

“No indeed! Man surely transgresses”

“because he sees himself as self-sufficient.”

And He says:

“When We bestow favor upon man, he turns away and draws aside; but when adversity touches him, he offers lengthy supplications.”

And in the other verse:

“he is ever despairing.”