and subsists in a subject requires that a name be derived from it for that subject, and not for any other. Thus, when life, knowledge, and power subsist in a subject, the names “living,” “knowing,” and “powerful” must be derived from them for that subject. These names cannot be applied to anyone other than the one in whom knowledge and power subsist. Likewise, when utterance, speech, love, hatred, pleasure, mercy, anger, will, and volition subsist in a subject, the corresponding name and verb must be derived from them for that subject. Thus, one says: He is the Truthful, the Witness, the Wise, the Loving, the Merciful, and the One who commands. No name derived from these attributes can be applied to anyone else.

If Allah, glorified and exalted, were not Himself the One saying:

“I am Allah; there is no deity except Me,”

but instead brought these words into being in something else, He would not be the One issuing these commands or conveying this statement. Rather, the subject in which these words subsisted would be the one issuing this command and conveying this statement. That subject would be either the air or something else. Thus, that created subject would be the one saying to Moses:

“Indeed, I am Allah; there is no deity except Me, so worship Me.”

For this reason, the early generations used to say concerning this verse and others like it: “Whoever says that it is created has disbelieved.” They regarded the assertion that this verse and others like it were created as even graver than the same assertion concerning other verses. They considered it an enormity for anyone other than Allah Most High to claim divinity and lordship.

For this reason, the view of the great majority of “the people of the Sunnah and knowledge”—which is the well-known view among the followers of Imam Ahmad and Abū Hanīfa, and others among the Mālikīs and Shāfiʿīs