Nor is it possible to affirm that Allah governs this world without accepting this, as those philosophers closest to the truth, such as Abū al-Barakāt, author of al-Muʿtabar, and others, have acknowledged.

As for their statement, “It follows that the act of creation requires another act of creation,” those who accept this, such as the Karrāmiyyah and others, have answered them: “You maintain that created things separate from Him come into being without any cause coming into being at all. In that case, to maintain that the act of creation through which created things come into being itself comes into being without any cause coming into being is closer to reason and transmitted revelation.” This is a reply they must accept on this assumption—the assumption that voluntary acts subsist in Him.

The Karrāmiyyah call what subsists in Him hādith (“temporally occurring”), but do not call it muhdath (“brought into being”). For example, concerning the speech He utters, whether the Quran or otherwise, they say, “It occurs in time,” but do not permit saying, “It is brought into being.” For what “occurs in time” occurs through His power and will, like an “act.” What is “brought into being,” however, requires an act of bringing it into being. It would therefore follow that an act of bringing into being, distinct from what is brought into being, subsists in His Essence. That act would itself require another act of bringing into being, thus entailing an infinite regress.

Those other than the Karrāmiyyah among the leading authorities in hadith, the Sunnah, and theology do, however, call it “brought into being,” as He says:

“No reminder comes to them anew from their Lord.”