the things they observe coming into existence are accidents alone, as we have explained in several places.

It may then be said: These people affirm a Creator who performs no act of creation. Yet this is self-evidently impossible to reason. Thus, they have not affirmed a Creator.

Although the Karrāmiyyah say that the act of creation is distinct from the created thing, they maintain that the act of creation comes into existence without any cause necessitating its occurrence. This too is impossible. Thus, they have not affirmed a Creator.

Furthermore, both groups say: “What necessitates the selection of what comes into existence, rather than something else, is an eternal, beginningless will.”

The Karrāmiyyah say: “It is this will that determines what inheres in Him and what He creates.” According to the others, however, nothing willed inheres in Him. Rather, they say: “It is this will that determines what comes into existence.”

Both groups, and those who agree with them, say: “That will is eternal and beginningless, having always remained in one and the same state; then events came into existence without any cause whatsoever.”

They also say: “It is in its nature to select one of two equivalent alternatives over the other, and to precede what is willed from all eternity.” Thus, they ascribe to the will three invalid attributes, although sound reason plainly establishes that a will cannot be like this. Yet it is the will that brings about creation and coming into existence. If it is affirmed as they describe it, there can be neither creation nor coming into existence.