Tahafut_al-Tahafut-transl-Engl-van-den-Bergh

separated from the man, and by common consent the agent can be
separated from its object, and the philosophers certainly believe that God
is separated’ from the world and according to them He is not to be classed
with this kind of natural cause. Nor is He an agent in the sense in which
any empirical agent, either voluntary or involuntary, is; He is rather the
agent of these causes, drawing forth the Universe from non-existence to
existence and conserving it, and such an act is a more perfect and
glorious one than any performed by the empirical agents. None of these
objections therefore touch them, for they believe that God’s act proceeds
from Him through knowledge, not through any necessity which calls for it,
either in His essence or outside His essence, but through His grace and
His bounty. He is necessarily endowed with will and choice in their highest
form, since the insufficiency which is proper to the empirical willer does
not pertain to Him. And these are the very words of Aristotle in one of his
metaphysical treatises: We were asked how God could bring forth the
world out of nothing, and convert it into something out of nothing, and our
answer is this: the Agent must be such that His capacity must be
proportionate to His power and His power proportionate to His will and His
will proportionate to His wisdom, if not, His capacity would be weaker than
His power, His power weaker than His will, and His will weaker than His
wisdom. And if some of His powers were weaker than others, there would
be no difference between His powers and ours, and imperfection would
attach to Him as to us-a very blasphemous theory. But in the opposite
case each of these powers is of the utmost perfection. When He wills He
has the power, and when He has the power He has the capacity and all
this with the greatest wisdom. And He exists, making what He wants out of
nothing. And this is only astonishing through this imperfection which is in
us. And Aristotle said also: Everything that is in this world is only set
together through the power which is in it from God; if this power did not
exist in the things, they could not last the twinkling of an eyes
I say:
Composite existence is of two classes; in the one class the composition
is something additional to the existence of the composed, but in the other
the composition is like the existence of matter and form and in these
existents the existence cannot be regarded as anterior to the composition,
but on the contrary the composition is the cause of their existence and
140