that are sound or grounded in revelation.
We have explained more than once that you have no proof that excludes what you call composition from the Necessary Existent, nor any proof that negates His attributes. Even al-Ghazālī, despite denying that the Lord is a body, explained that you have no proof of this.
You yourselves say, “The theologians who deny this have no proof for their denial.” This has already been reported of both groups in its proper place, where the rational flaws and religious innovations in their respective arguments were explained.
Furthermore, if He knows only universal matters that are beginningless and everlasting and admit of no change, it follows that He knows none of the prophets and messengers, nor anything they commanded people to do, since none of these things is beginningless and everlasting. Indeed, it would follow that He does not even know of the existence of Adam’s descendants or other animals, unless it is established that their existence necessarily follows from the existence of the celestial spheres.
It is well known that they have no proof of the beginningless existence of any kind of composite being, whether humans or other animals. Even if they hold that the celestial spheres are beginningless, events in the lower world arise from the movements of those spheres.
These movements vary, and unusual configurations arise within them. It is therefore possible that the kinds of beings that have come into existence originated because of certain configurations that arose. For this reason, they consider it possible for the inhabited region to shift from the northern quarter to the southern quarter, and for other immense changes to occur. It would also follow that He has no knowledge of universal floods, such as Noah’s flood and others, since these fall into the same category. Indeed, He would know nothing of the conditions of the celestial spheres or anything else unless it were established that the particular condition in question is beginningless and eternal.
They have no proof that anything in the world is beginningless; their arguments merely indicate