absolutely, as with the terms “sleep” and “death,” either approach may be followed by a group that identifies with the Sunnah.

Those who affirm these say: “We affirm motion, or motion and change of place, or motion and departure, in a manner befitting Him, just as His descent and coming befit Him.”

Those who deny them say: “Rather, this entire category must be denied.” Some of them deny this category with respect to Him in every sense, holding that no newly arising states can subsist in Him. This is the approach of the Kullābiyyah and their followers among those who profess adherence to the Sunnah and hadith.

Others do not deny what the revealed text indicates in this regard, nor do they deny this category altogether on the grounds they have mentioned—that no temporally originated events subsist in Him. For it is known from the Quranic verses, the Sunnah, and reason that He speaks by His will and power, and that He loves His believing servant when that servant follows His Messenger, along with other meanings indicated by the Quran and Sunnah. Rather, they deny whatever contradicts His attributes of perfection and deny that any created being resembles Him. These are the two things that must be denied. And Allah knows best.

Likewise, if someone says: “Allah must be declared free of the marks of temporal origination, or