"Willing" is another attribute of God, and those are wrong who identify God's will with his knowledge, and define God's willing to mean that his works take place in accordance with his knowledge. God's will must be a special attribute since we see in creation traces of free will. To be the will of God it must not reside in anything different from God, and yet it cannot inhere in God as the subject, for only body is capable of being the subject of accidents. The only solution, therefore, is that God exercises his voluntary activity through a will which he creates, a will not residing in any subject. This discussion of the nature of God's will seems a case of hair splitting with a vengeance, and al-Basir is not the author of it. As in his other doctrines so in this also he is a faithful follower of the Muʿtazila, and we shall see more of this method in his discussion of the unity of God despite the plurality of his attributes. But we shall first take up the attributes of incorporeality and eternity, which can be dismissed in a few words. God is eternal because the only other alternative is that he is created. But if so there is a creator, and if the latter is again created, he must likewise have a creator, and so we are led to infinity, which cannot be, the infinite regress being in all cases an impossibility according to an axiom of the Kalam. We must, therefore, have an eternal creator somewhere, and he is God. From God's eternity follows his incorporeality, for we have shown before that all body is created, since it presupposes combination and separation, and the latter a combiner and separater. When we speak of the unity of God we mean first that there is no second God, and then that his own essence has no composition or plurality in it. Two Gods is an absurdity, for the one might desire what the other does not, and he whose will predominates is the real God. It is no objection to say that in their wisdom they would never disagree, because the _possibility_ is there, and this makes the above argument valid. Again, if there were two Gods they would have to be completely alike in their essential attributes, and as space cannot hold them apart, since they are not bodies, what is there to constitute them two?