In sum, the foregoing argument rests on the premise that rest is a positive reality (1), (2 and on the premise that Allah becomes an agent after not having been such, so originated events would not be perpetual 2) (2). It is well known that the unsoundness (3) of these two positions is not evident. Indeed, upon careful investigation, either both are shown to be correct (4) or one of them is. Whichever of the two proves correct (5), it becomes possible to maintain that Allah speaks with speech that subsists in Him by His will and power.

The Ash'arīs said (6): “If this is the truth, then when we say, ‘His speech subsists in Him but is not connected with His will and power,’ we have affirmed part of the truth while contradicting ourselves. Thus, this was (7) better than the position of one who says that Allah has no speech other than what He creates in another, for that position conflicts with both revelation and reason.”

The fourth argument:

It may be said that addressing someone who does not yet exist, on condition that he come into existence, is more rational than positing a speaker whose speech does not subsist in him; than holding that the Lord is bereft of the attributes of perfection and does not speak; and than claiming that (8) He creates speech in another, such that it belongs not to the one in whom He created it (9), but to its Creator. For when He creates movement in another, that movement belongs to the substrate in which it was created (10), not to its creator. The same applies to all other