Thus, the philosophers claim to have established the Necessary Existent. Yet they have not established His existence; rather, their arguments imply that His existence is impossible. The Jahmiyyah, the Mu'tazilah, and others like them claim to have established the eternal One who originates all that comes into being. Yet they have not established His existence; rather, their arguments imply that nothing eternal exists at all. The same applies to the Ash'ariyyah, the Karrāmiyyah, and others who claim to have established knowledge of the Creator: they have not done so; rather, their arguments imply that there is no Creator. These are the three designations they put forward: the Necessary Existent, the Eternal One, and the Maker or Creator, and similar names.

Now, it is self-evident to reason that there must exist a being whose existence is necessary in itself, who is beginningless and eternal, and who originates all that comes into being. Since this is known through our innate disposition, self-evident knowledge, and conclusive proofs, while the principles with which they opposed the Messenger contradict it, this demonstrates that those principles are invalid, both as a whole and in every detail. We have explained elsewhere that acknowledging the Maker is innate and self-evident, notwithstanding the abundance of evidence and proofs for His existence.

Here we say:

There is no doubt that we witness things coming into being, such as clouds, rain, crops, trees, and the sun, as well as the coming into being of human beings and other animals