And if he commits himself to negating Him altogether and denying His existence, in agreement with Pharaoh, his inconsistency is greater still. For he may be told:

“If this existing world has no Maker, then it must be eternal, without beginning, and necessarily existent in its own right—yet, as noted earlier, it is known to contain many things that come into being. Thus, existence includes both the eternal and the originated, both the necessary and the contingent. You must therefore acknowledge two existents: one eternal and necessary, the other originated and contingent. You are consequently bound by the very implications you sought to escape: likening Allah to creation and attributing corporeality to Him.

“Indeed, this follows from your own explicit position. The observable world is a body in which motions occur: the celestial sphere is a body, and likewise the sun, moon, and stars are bodies possessing attributes and undergoing motions. You denied the Lord of the worlds to avoid making the Eternal, Necessary Existent a body possessing attributes and undergoing motions. Yet you ultimately made that which is eternal, without beginning, and necessarily existent in its own right into multiple bodies that resemble others in many respects, possess attributes, and undergo motions—despite their dependence and need. For the sun, moon, and stars depend on the places in which they are situated and the locations that bear them and carry them round. Each celestial sphere also depends on something other than itself, besides the other indications of their imperfection and need.”