With unity, it is possible to create a being from absolute non-existence. That is, to create a  being out of pure non-being instantaneously, without matter, and to pour particles into a mould that exists as knowledge without difficulty or confusion. While as  all  the  intelligent  agree,  with  multiplicity  and  associating  partners  with  God, original creation is not possible from non-existence. Because for the existence of a living creature, particles  and  elements  dispersed  throughout  the  earth  have  to  be gathered together. And when there is no mould existent in knowledge, all the particles have to possess all-encompassing knowledge and  absolute will so as to preserve the particles in the body of the animate creature.

In addition, there is no need at all for those things assumed to be partners to God, just as it is impossible that they should be. To make such a claim, therefore, is purely arbitrary; there is nothing in beings to suggest that they have any role in their creation, no sign. For the creation  of  the heavens and the earth necessitates perfect, infinite power, which is in no need of partners. If there were partners, it would necessitate their  limiting that  infinite and utterly  perfect power and bringing it  to  an end in infinite time, although there is no necessity for  this, indeed, although the reverse is necessitated;  and  this  is  impossible  in  five  respects.  Such  partners  are  therefore impossible and  precluded.  Moreover,  beings  in  no  way  suggest  or  point  to  their existence.

We have expounded this matter in the First Stopping-Place of the Thirty-Second Word, showing how all things from minute particles to planets, and from the planets to individual  facial features in the Second  Stopping-Place, reject the ascribing of partners to God, and pointing out the stamp of divine unity on each of them.

Just as He has no  partners, so He has  no  assistants or ministers.  Causes are merely fine veils to the disposals of pre-eternal power; in reality they have no creative effect. For man is the highest of causes and the one with the most extensive will, and out of a hundred parts of the most obvious volitional acts such as eating, speaking, and thinking, he has only one dubious part. If the true power of disposal of the highest of causes and the one with the most extensive will is thus restricted, how is it possible for the animals and inanimate creatures to have a part in the creation and dominicalit y of the Creator of the heavens and the earth? Just as the envelope in which a king sends a gift, or the handkerchief in which he wraps a present, or the retainer who brings the gift to you, cannot be partners in the king’s sovereignty, so the causes by which bounties are sent, or the coffers containing the bounties stored up for us, or the causes wrapped up as divine gifts and sent to us as presents, cannot be partners to or assistants of God, or intermediaries which have any effect.