Answer: Before this we would have to talk whether the attribute of God with relation to creation that he creates as in arabic (صفة الخلقية) and that creation which emenates from God or he willingly creates it, that attribute is either distinct from the essence of necessary being meaning God or it is not and to say otherwise that this attribute is other than the essence of God then that entails plurality of necessary beings which are eternal and uncaused but that is logically not possible as it violates the (law of identity) as if there are two or more necessary beings either their attributes and in concrete existence relate to one and other or not or they lack an attribute or not, if said they do lack an attribute that means that which is lacking is contingent (to be brief) and to say they are same, then it only means they are identical and there is no differentiating factor between them so they are one.
Then, when it is established that the attributes of God (as creating, knowing universals and particulars et cetra) are not other than it’s essence it is proven they are eternal when said they are eternal it means they are not within the realm of time and by time (in aristotlian logic) it is simply the measure of motion within a thing from potentiality to actuality and the transition of (p>a) potential towards actuality renders contingency which simply makes God a contingent being, it no longer remains necessary in it’s essence so creating is from the effect which is actualized itself. ‘why’ no longer remains in the question as if it were not creating it wouldn’t have actualized its own attribute (which was already actualized).
— Haider Jaffery
Neoplatonic Philosophy 