then the reply is:

In that case, something has proceeded from Him that does not endure as long as He does. Every part of motion is temporally originated, and according to you it arises from a temporally originated conception and a temporally originated desire. These things therefore proceed from the Necessarily Existent, yet do not endure as long as He does. This refutes your claim that everything proceeding from Him endures as long as He does.

Furthermore, it is known that every temporally originated thing proceeds from Him, with or without an intermediary. It comes into existence after not existing, and ceases to exist after existing. Thus, it proceeds from Him, yet neither coexists eternally with Him nor endures as long as He does.

It is therefore established that not everything proceeding from Him must endure as long as He does. Hence, neither the celestial sphere nor any other observable entity must endure as long as He does—which is what was to be established.

If he says:

“What endures as long as He does is the class of acts and their effects, or the class of temporal events—a particular thing.”

The reply is:

This invalidates your argument for the eternity of any particular thing and contradicts your position that a particular thing is eternal.

[Ibn Sīnā’s Discussion in al-Ishārāt]

Ibn Sīnā said in his al-Ishārāt, when discussing this argument:

“Observation: The existence of an effect depends upon its cause insofar as the cause is in the state in which it acts as a cause—whether this involves nature, will, or other factors that must also be externally supplied and contribute to making it an actual cause, such as an instrument: