is originated, because a body cannot be devoid of originated events [and whatever cannot be devoid of originated events] (1) is itself originated.

All these premises are disputed. Some say, “Something may be in a direction without being a body.” If such a person is told, “This is contrary to reason,” he replies:

“This is more reasonable than the assertion that He is neither within the world nor outside it. If reason accepts that assertion, it should all the more readily accept this one; and if it rejects this one, it should all the more readily reject that one. Once it rejects that assertion, He must be in a direction; [thus, it is established that He is in a direction] (2) under either supposition.”

Others do not concede that every body is originated, including his predecessors among the Shi'ah, the Karrāmiyya, and others; the debate, then, is with them.

These people do not concede [to him] (3) that a body cannot be devoid of originated events. Rather, they deem it possible for a body to be devoid of motion and every originated event, just as their opponents deem it possible for the Maker to have remained without acting until He acted (4).

Many among the scholars of hadith, speculative theology, and philosophy (5) dispute them (6) regarding their assertion: “Whatever cannot be devoid of an originated event (7) is itself originated.”