that the celestial spheres have existed eternally, even though they proceed from a cause that necessitates their existence, so that the effect coexists with its cause from eternity; and the view of those who maintain, instead, that what is produced comes later than the fully operative agent, and that it is impossible for Him to have been speaking whenever He wills and doing whatever He wills from eternity.

The correct view, which is the view of the early generations and the imams, is unknown to them: the effect follows immediately upon the complete act that produces it. Thus, when He—glorified be He—brings something into being, it exists immediately upon His bringing it into being, as Allah Most High says:

“His command, when He wills something, is only to say to it, ‘Be,’ and it is.” Yā Sīn: 82

This accords with reason, just as divorce and emancipation follow immediately upon the acts that effect them, and breaking and severance follow immediately upon the acts of breaking and cutting. Whatever He—glorified be He—wills comes to pass, and whatever He does not will does not come to pass.

They put forward two erroneous views concerning His being a cause that necessitates its effects by His very essence and an agent who acts by His will and power. The first is the view of those among the philosophizers who maintain that His effect must coexist with Him in time, eternally, without beginning or end.