Hanafīs, Mālikīs, Shāfiʿīs, Hanbalīs, scholars of hadith and speculative theology, and Sufis—or whether they maintain that He has states and relations when He brings creatures into being, as do many jurists, scholars of hadith, Sufis, and speculative theologians of all groups.

For the same reasoning applies here as applies to His will and volition. Although Ahl al-Sunnah and all other affirmers of the attributes hold that His will is eternal, the things He wills are not eternal. The same applies to the attribute of creation and bringing into being. Both revelation and reason indicate that the Creator, Provider, Originator, Giver of life, Bringer of death, Guide, and Helper is not in Himself in the same state as He would be had He not brought these things into being. Hence He, glorified and exalted, says:

“Is He who creates like one who does not create?”

The distinction between one who creates and one who does not create is like the distinction between one who has power and one who does not. The opposing view maintains that He is described only by power, which encompasses both what He creates and what He does not create, and that He is in Himself the same whether He creates or does not create. On this view, His being Creator entails no “positive attribute”—neither an attribute of perfection nor even any existential attribute—as His being powerful does.

The texts of the Quran and Sunnah require that His names denoting His acts belong to His most beautiful names, for which He deserves praise, commendation, and glorification. This entails that they are attributes of perfection. The purpose here, however, is not to discuss this “issue,” but merely to carry through the argument of