; when it exists, its existence, for as long as it remains existent, is necessary through another. If it is termed possible in the sense that it is created, brought about, and originated, this is correct—not in the sense that, while it exists, its nonexistence is possible together with its existence.*) (1) For if what is meant(2) is that, while it exists, its nonexistence is possible together with its existence, this is false, for it combines two contradictories.

If he means(3) that it can cease to exist after this existence, that is correct. But this does not contradict its existence being necessary through another for as long as it remains existent. It exists(4) through the One possessed of power, not through itself, and it is possible(5) in this state in the sense that it is originated, created, and dependent upon Allah Most High—not in the sense that it(6) can be nonexistent while it exists.

Whoever understands this will be freed from many difficulties that have perplexed many people concerning matters of divine decree—and even concerning the affirmation that the Lord possesses power and acts by choice: whatever He wills comes to be, and whatever He does not will does not come to be.

Divine decree pertains to the power of Allah Most High. Hence, Imam Ahmad said:(7) “Divine decree is the power of Allah Most High,” indicating that whoever denies divine decree has denied the power of Allah Most High(8), and that divine decree entails affirming Allah Most High’s power over all things.

For this reason, al-Asharī and others regarded the Lord’s power to originate as His most distinctive attribute—Blessed and Most High is He.