this discussion. In this he followed a number of speculative thinkers, such as Abū al-Hasan al-Āmidī and others. Indeed, al-Rāzī himself presented, in several places in his works, arguments refuting what he had stated in al-Arbaʿīn, without answering them, as we have already quoted his words elsewhere. Allah willing, we shall later present al-Rāzī’s discussion refuting these arguments for the finitude of newly arising events by raising points to which he offered no answer.

[Al-Rāzī’s arguments for the temporal origination of the world and al-Amūrī’s objections to them]

For in al-Arbaʿīn, when discussing the temporal origination of the world, Abū ʿAbd Allāh al-Rāzī presented arguments for the temporal origination of bodies or of the world that he did not present in most of his works.

[The first proof]

He presented five arguments:

The first: If bodies were beginningless, they would have been either in motion or at rest. The former entails a succession of newly arising events with no beginning.