and the object of longing is its effect by virtue of that causation. In that motion and in the motion of each of the bodies, they all long for and ascend to a first mover that is itself unmoved.”

This author has offered no proof that the First Principle is the one who commands these motions. If he meant that His commanding them consists in His being the object of their imitation and love, as Aristotle stated, then he has presented Aristotle’s very method. We have discussed it elsewhere and explained its deficiencies and its failure to establish the Necessary Existent, and how it shows that these people are among those furthest from knowing Allah Most High.

[Critique of Ibn Rushd’s Discussion of the Heavens’ Motion Arising from Longing]

Likewise, this man’s account does not establish the Maker’s existence, any more than Aristotle’s does.

It contains falsehood and contradiction in several respects:

(The first respect)

He portrays motion, in one instance, as something without which the heavens cannot subsist, as Aristotle stated when he said:

“They have no existence except in accepting the command and obeying