The first is that the effect exists alongside its cause, so that the time of the effect is the time of the cause. This is what the philosophers maintain, but most rational people recognize its falsity through clear reason.

The second is that the effect follows immediately upon the cause becoming complete. Most rational people acknowledge this, and it entails that nothing in the world is beginningless. Rather, everything brought about by the beginningless Being whose existence is necessary in itself has a beginning.

Even if it is said that He has always been active, and even if His activity is said to be perpetual, this does not contradict everything other than Him having a beginning. Indeed, it entails that everything other than Him has a beginning. For everything brought about has a beginning, and everything other than Him is brought about; it therefore has a beginning and is preceded by nonexistence. Whatever is preceded by something else in time cannot be beginningless.

An effect that follows its cause, whose time follows the time at which its cause becomes complete, does not coexist with it in time. Rather, its time follows the time at which causal efficacy becomes complete, just as some parts of time precede others. No part of time is beginningless, even if time as a kind is beginningless. Rather, every part of time is preceded by another. Thus, no particular instance of causal efficacy is beginningless, just as no part of time is beginningless.

Whoever reflects upon these truths and recognizes the ambiguities and confusions involved will understand the perplexities of the foremost speculative thinkers in these wildernesses where the eyes lose their way.

And Allah guides whom He wills to a straight path.