both directions and has neither beginning nor end is greater and larger than something else that is infinite and has neither beginning nor end. This is precisely what Ibn Rushd and other thinkers have shown to be impossible.

This consequence does not follow for the leading scholars of the revealed religions when they say that the Lord performs acts or speaks words that are infinite, having neither beginning nor end. For they say that Allah alone is beginningless, and everything besides Him is originated and created. Thus, nothing infinite subsists in or proceeds from anyone other than Him; this belongs to Him alone. No other being, therefore, possesses anything infinite in both directions, whether less or more than what belongs to Him.

For Ibn Rushd understands the infinite to be that which has neither beginning nor end. Whatever terminates at a definite endpoint must have a definite beginning. Thus, nothing has a finite end unless it has a definite beginning.

For this reason he said:

“Moreover, their opponents do not posit infinitely many revolutions before the revolution in question, for one of their principles is that the infinite whose existence is possible is that outside which something always exists—I mean, that to which something can always be added.”

He continues, up to his statement:

“The assertion that ‘the difference between what has passed and what is to come is that what is to come has not yet entered into existence, whereas what has passed has elapsed and come to an end; and whatever has elapsed and come to an end must have entered into existence and is therefore finite’ is true.”

What he means