Likewise, suppose two beings are described by these attributes. One is himself capable of acting: he comes and goes, descends and ascends, and performs other such acts. The other is incapable of this, so none of these acts can proceed from him. The one capable of acts that proceed from him is more perfect than one from whom such acts cannot proceed.

If it is said, “The subsistence of these acts in Him entails that temporal occurrences subsist in Him,” this is like saying, “The subsistence of attributes in Him entails that accidents subsist in Him.” The terms “accidents” and “temporal occurrences” are equivocal.

If they are meant in the ordinary linguistic sense, in which they refer to illnesses and afflictions—as when it is said, “So-and-so has been afflicted by a severe illness,” or “So-and-so has committed a grave offense”; as the Prophet, peace and blessings be upon him, said:

“Beware of newly introduced matters, for every newly introduced matter is an innovation, and every innovation is misguidance.”

He also said:

“Allah has cursed whoever commits an offense or shelters an offender.”

And he said:

“If any of you enters a state of ritual impurity, he must not pray until he performs ablution.”

The jurists say, “Purification is of two kinds: purification from ritual impurity and purification from filth.”

The speculative theologians say, “People have differed concerning those among the people of the qiblah who commit offenses such as usury, theft, and drinking wine.” It is also said, “So-and-so suffers an affliction from the jinn,” and, “An illness has befallen so-and-so.” These are the deficiencies from which Allah is declared transcendent.

If, however, “accidents” and “temporal occurrences” are intended in some particular technical sense, then such terminology was only coined—