I declare my Lord free from being incapable regarding bringing forth from pure existence (vujūd-i maḥḍ, sheer being).
(Nevertheless,) know also that the view of Imam Muḥyiddīn Ibn ʿArabī (mentioned above) is not denied. By this, the Imam intended that things (ashyaʾ) first exist in (Allah's) ʿilm (knowledge), and then, when He brings them forth into this very world, He brings them from knowledge into actual existence. However, what he overlooked is this: the ruling of existence (wujūd) for Allah's Essence (Dhāt) precedes the ruling of existence in respect to His knowledge. For in this ruling, all existents are judged as non-existent; there, only the existence of Allah alone remains. In this sense, the attribute of pre-eternity (qidam) applies to Him. Otherwise, in any other ḥāl (spiritual state), it would be necessary for existents to be with Him in the attribute of pre-eternity. But Exalted Allah is far above this. From this, it follows that Allah created existents in His knowledge from non-existence; that is, Allah knows things as mawjūd (existent) in non-existence within His knowledge. This requires reflection. Then, by bringing things forth from knowledge, He brought them into the visible world. Those things, in reality, exist in His knowledge as sheer non-existence. Accordingly, Allah, Glorified and Exalted, created things from sheer non-existence. (Insān, I, 49)
Qudra (power) is among the marātib-i wujūd (levels of existence). These levels are, in reality, four names and essential attributes by which the perfection of the essence of a creature is determined. One of these is the name Ḥayāt (Life)... Then comes ʿilm (knowledge)... Another is irāda (will)... After this comes the name qudra (power). For one who wills something but is unable to do it is powerless. The Real (Ḥaqq) Exalted is free from powerlessness, for He is the Absolutely Powerful. These four attributes are the mothers of the names. This is the second tajallī (manifestation), the keys of the unseen. Through these attributes, our connection with the perfection of the Essence is completed. For life, knowledge, will, and quds...
One who possesses qudra (power) is perfect in his own existence and in creating others. (Marātib, 18)
O son, listen to this secret, which is difficult to understand! The very exalted and transcendent essential perfections in the rank of the Hazrat-i Dhāt (the Divine Essence) are identical with the Hazrat-i Dhāt itself. For example, the attribute of knowledge (ʿilm) in this rank is identical with the Hazrat-i Dhāt. The same applies to will (irāda), power (qudra), and other attributes. Again, in this rank, the Hazrat-i Dhāt is both entirely knowledge and entirely power. That is, it is not that one part of the Essence is knowledge and another part is power, etc. In that rank, division and partition are impossible. The perfections derived from the Hazrat-i Dhāt, when at the rank of ʿilm (knowledge), become subject to detail (tafsīl)—that is, these perfections are set forth in detail through His knowledge; thus, with the subsistence (baqāʾ) of the exalted and transcendent Hazrat-i Dhāt (without any increase or decrease in His Essence), a distinction arises between these two ranks. In comparison to the undifferentiated, collective (ijmālī) simplicity of the first rank of waḥdāniyya (Oneness), in this (second) rank, there is nothing that is not included in this detail (tafsīl) and distinguished (temyīz, differentiated). Rather, all perfections, each of which is identical with the Essence, have entered the rank of knowledge, have acquired a shadow existence (zillī wujūd) in this second rank, and have been named as attributes (ṣifāt). The existence of this shadow wujūd is possible only through its origin, the Hazrat-i Dhāt... (Maktūbāt, I, 210)