in Him?” Thus, the ideas by which they deviated concerning the oneness of Allah Most High were refuted by demolishing the foundations of their error.

Moreover, Ibn Sīnā based his refutation of the positions he rejected concerning whether the world originated in time or is eternal on this conception of divine oneness, which amounts to negating the attributes. This, then, was his indispensable safeguard.

We have mentioned elsewhere that Ibn Sīnā discussed people’s positions concerning temporal origination and eternity, but did not mention the position of the leading ancient philosophers, just as he did not mention the position of the prophets and messengers.

As for the false positions he reported, he sought to refute them only through arguments that afforded him no valid proof. He said:

“Misconceptions and Pointers.

Some people have said: ‘This perceptible thing exists by virtue of itself and is necessary in itself.’ Yet if you recall what was said concerning the condition for necessary existence, you will not find this perceptible thing to be necessary, and you will recite His words, Most High:

‘I do not love those that set.’

For falling into the realm of contingency is a kind of setting.”