those naturalist eternalists by such a method. Rather, there are many ways to demonstrate that observable things are not necessarily existent in themselves but depend on something else, as has been explained at length elsewhere. The purpose here is to present his discussion of the acts of the Lord Most High and what he says about the eternity of the world.

He said:

“Others maintained that this perceptible existence is caused, but then disagreed among themselves.

Some claimed that its origin and its matter are uncaused, but its formation is caused.

These people have thus posited two necessarily existent beings, and you are well aware that this is impossible.

Others attributed necessary existence to two opposites or to several things, and held that everything else came from these. The same judgment applies to them as to the preceding group.”

I say:

These are like the Magians who maintain that the world has two principles, light and darkness, both eternal. This is one of their two positions; the other is that darkness originated in time.

Those who affirm five eternal entities, such as Democritus and his followers, including the heretical physician Ibn Zakariyyā, maintain the eternity of the Creator, the soul, matter, time, and the void.

These people posit more than one necessarily existent being. Yet they also maintain that its origin is uncaused while its matter is caused.

As for anyone who posits more than two originators, no such position is known.

Thus his statement, “Some claimed that its origin and its matter are caused,” encompasses this position,