The Third, Transitoriness (fana), is the opposite of Continuance.
The Fourth, Resemblance (mumathala), is the opposite of Difference. It is impossible that God should resemble originated things in any of those things with which they are described; time has no effect upon Him and He has not a place or movement or rest; and He is not described with colors or with a direction; it is not said with regard to Him that He is above such a body, or on the right of such a body. And He has no direction from Him. So it is not said, “I am under God.” And the saying of the commonalty, “I am under our Lord,” and “My Lord is over me,” is to be disapproved. Unbelief is to be feared on the part of him who holds the use of it to be an article of his faith.
The Fifth is having need of a locus (ihtiyaj ila mahall), that is, an essence in which He may subsist, or a Specifier, that is a bringer-into-existence. This is the opposite of Self-subsistence.
The Sixth is Multiplicity (ta‘addud), in the sense of combination in the essence or the qualities, or the existence of a being similar in essence or qualities or acts. This is the opposite of Unity.
The Seventh is Weakness (ajz) and it is the opposite of Power. So, being unequal to any possibility is impossible in God.
The Eighth is Unwillingness (karaha, lit. dislike). It is the opposite of Will, and it is impossible in God that He should bring into existence anything of the world, along with Unwillingness toward it, that is, lack of Will. Entities are possibilities which God brought into existence by His Will and Choice (ikhtiyar). And it is derived from the necessity of Will in God, that the existence of created things is not through causation (ta‘lil), or by way of nature (tab). And the difference between the two is that the entity which exists through causation is whatever exists whenever its cause exists, without dependence on another thing. The movement of the finger is the cause of the movement of the ring; when the one exists, the second exists, without dependence on anything else. And the entity which exists, by way of nature, depends upon a condition and upon the nullifying of a hindrance. So, fire does not burn except on the condition of contact with wood and the nullifying of moistness which is the hindrance of its burning. For fire burns by its nature according to those who hold the doctrine of nature—Whom may God curse!—But the truth is, that God creates the being burned in the wood when it is in contact with the fire, just as He creates the movement of the ring when movement of the finger exists. And there is no such thing as existence through causation or nature. So it is an impossibility in God that there should be a cause in the world which proceeds from Him without His choice, or that there should be a course of nature and that the world should exist thereby.
The Ninth is Ignorance (jahl). Ignorance of any possible thing is impossible in God, equally whether it is simple, that is, lack of knowledge of a thing; or compound, that is, perception of a thing as different from what it really is. And Inattention (ghafala) and Neglect (dhuhul) are impossible in God. This is the opposite of Knowledge.
The Tenth is Death (mawt). It is the opposite of Life.
The Eleventh is Deafness (samam). It is the opposite of Hearing.
The Twelfth is Blindness (ama). It is the opposite of Seeing.