It is thus clear that these philosophers are Qadaris with respect to all events occurring in the universe and are among the most deeply misguided of Adam’s descendants. This is why they attribute such events to the natures inherent in bodies, for these (1) are akin to the faculties present in animals. They therefore regard every originator as an independent agent—just as the Qadariyya regard the animal—and affirm no originator of these events (2).

The true import of their doctrine (3) is the denial that Allah is the Lord of all worlds (4)—(4 for they do not affirm that Allah is the Lord of all worlds 4) (5). Rather, the utmost they do (6) is make Him (7) a condition for the universe’s existence. In reality, they negate Allah’s lordship over all worlds, as do those among them who say that the celestial sphere is necessarily existent [in itself] (8).

These philosophers, however, affirmed a cause (9): either a final cause, according to their predecessors, or an efficient cause, according to their later thinkers. Yet, in reality, what they affirmed has no genuine existence (10); hence the naturalists among them denied it (11).

If it is assumed that the celestial sphere moves by its own volition, without Allah being the Creator of its motion, then there is no evidence (12) that its mover is a beloved cause (13) which it seeks to resemble. Rather, it is possible