that it is always dependent upon that other. This refutes the position of the speculative theologians who say, “It depends upon Him only when it is brought into existence.” It likewise refutes the position of the philosophers who say, “It depends upon Him for its continued existence, despite being beginningless and never having been brought into existence.”

The correct conclusion is that it was brought into existence and depends upon Him both when it comes into existence and throughout its continued existence. The fact that temporal events brought about by another occur within it—or that temporal events occur within it while it is dependent—indicates that it was brought into existence. By contrast, the occurrence within it of temporal events that it itself brings about entails neither its dependence nor its having been brought into existence.

For this reason, the Companions would mention that the occurrence of temporal events in the world indicates that it is subject to a Lord, as we have discussed elsewhere. Whatever is subject to a Lord has been brought into existence. Everything other than Allah has temporal events brought about within it by another and is dependent upon another.

Every celestial sphere is moved by another, so its motion is brought about within it by another. The encompassing sphere sets them all in motion, yet its motion differs from theirs. Thus, a new relation arises within it without its choosing, while they are independent in their own motion and do not depend upon it for that. Hence, it cannot be their lord. The sun, the moon, and the stars are moved by another; all are subjected to His command.