have a beginning, as some speculative theologians maintain, and their claim that the movements of the celestial spheres are eternal is thereby invalidated. If, however, it is possible, then the coming into being of what Allah Most High has created, such as the heavens and the earth, could depend on prior temporal occurrences—just as you yourselves maintain concerning the animals, plants, minerals, rain, clouds, and other things that arise in this world. Thus, your argument fails on either assumption.

It may then be said:

Either you affirm that the Originator of the world acts with wisdom and for an intended end, or you do not. If you do not, your affirmation of a final cause is invalidated, as is what you say about the wisdom of the Creator Most High in creating animals and other creatures. (Furthermore, reality itself refutes this position, for the instances of wisdom found in existence are beyond numbering or enumeration. For example, He—glory be to Him—brings forth His blessings and mercy when His creatures need them: He brings rain in winter in the measure needed, and provides human beings with the faculties and organs they require in proportion to their needs. There are other such examples, which this is not the place to discuss at length.

If, however, you affirm that He acts for an intended wise purpose—which, in your terminology, is the final cause—you must necessarily affirm that He possesses will and volition. For to say that an agent performed a particular act for a particular wise purpose without intending that purpose is to affirm two contradictories together. These philosophers are among the most self-contradictory of people. Thus, they identify knowledge with the knower, knowledge with will, and will with power, and make similar assertions. Their views have been discussed at length elsewhere.

As for the third possibility, namely, that He brought created things into being and enjoined His commands for a wise purpose