and to whatever follows intrinsically and necessarily from that consideration, except for what results from differences that necessarily arise in connection with them and are followed by change. These, then, are the positions. It is for you to examine them with your reason rather than your desires, after taking the Necessary Existent to be one.’

[Al-Rāzī’s Explanation of Ibn Sīnā’s Words]

I say:

Al-Rāzī commented on this passage through to its conclusion, namely:

“The choice is yours, guided by your reason rather than your desires, after taking the Necessary Existent to be one.”

He said:

“Know that its purpose is to counsel firmness on the question of divine oneness. But in that case, it would be unrelated to the question of eternity and temporal origination. If, however, its purpose is to provide the premise through which the truth concerning eternity and temporal origination becomes apparent, then it is weak, because affirming the oneness of the Necessary Existent has no bearing whatsoever on that question.

“For those who affirm eternity say: ‘It has been established that all contingent beings are attributable to that which is necessary in itself. Whether the Necessary Existent is one or more than one, the perpetuity of its effects and acts follows from its being necessary.’

“As for those who affirm temporal origination, none of their arguments depends on whether the Necessary Existent is one or two. Thus, it is established that the question of eternity and temporal origination has no connection with the question of divine oneness.”