His company is a manifestation of deficiency. However, Ibn Tumart's arrangement of separation and connection, attached to the absolutely existing God, assuming a partner by virtue of the existence of otherness between them, could lead, if we accept it, to the negation of all existents other than God. This is because God Almighty is other than existents, independent of them, so it is necessary, by virtue of that, that the constraint of separation from them befall Him, just as it befell Him by assuming a partner. In that case, the existence of the world would be a flaw in God's absolute existence, and this is a weak point in this argument.

Sixth: The Argument of Creation. Its formulation is as follows: God is the creator of all things, so nothing of His creation can resemble Him, as only that which is of the same kind resembles a thing. And God, glorified be He, it is impossible for Him to be of the same kind as created beings, for if He were of their kind, He would be incapable like them. And if He were incapable like them, the existence of actions would be impossible for Him. And by necessity, we witness the existence of actions, and their negation while they exist is a state. Thus, it is known that the Creator, glorified be He, does not resemble the created. "Is he who creates like him who does not create? Will you not then remember?" (An-Nahl, 17:17).

Al-Mahdi presented this argument implicitly in Al-Murshida in his saying: "God, the Exalted and Glorious, is One in His dominion. He created the entire world, the upper and the lower, the Throne and the Footstool, the heavens and the earth, and all that is between them and all that is in them." Some commentators on Al-Murshida alluded to this. Al-Tasi said: "He dispensed with elaborating on the argument for oneness by saying 'He created the entire world' and the rest of the worlds mentioned, a good dispensing, because the Creator can only be One." Al-Sanusi said: "The Imam spoke about the obligation to know His oneness, and did not explicitly state the argument for prevention, but contented himself with saying 'He created the entire world'."

It is clear that this argument of creation is intended to indicate the negation of resemblance, and not the negation of multiplicity in the essence, as the previous arguments tended. It was formulated before the Creed. - See: Ibn Tumart (84). - Al-Murshida: Ibn Tumart (85). - Al-Tasi, Sharh Al-Murshida: (86). - Al-Sanusi, Sharh Al-Murshida: (87). 213