(1 and if it is assumed to be active, its action must necessarily continue forever. In their view, what those theologians maintain—namely, that it could remain inactive 1) (1), and then act—is impossible. (2 For once they admit that it could remain inactive and not act, they can no longer deny 2) (2) what those theologians maintain, nor can they hold that anything in the world is beginningless.

However, one who admits this possibility can go no further than doubt, saying, “This is possible, and that is possible, and I do not know which of the two is actual.” At that point, he can ascertain one of the two alternatives through revelation. It is well known that the messengers—may Allah’s blessings be upon them—declared that Allah is the Creator of all things and that He created the heavens, the earth, and all that lies between them in six days. Thus, anyone whose reason is assumed to deem both alternatives possible, leaving him (3) in doubt, can learn through revelation which of the two possible alternatives actually occurred.

Knowing that the Messenger is truthful does not depend upon knowing that the world originated in time. This is a valid method for whoever follows it, for subtle [sound] (4) rational premises may not be evident to everyone. Allah Most High has made the path (5) to guidance broad for His servants: one reasoner comes to know the sought conclusion through one proof, while another comes to know it through a different proof. Whoever knows the validity of both proofs [together] (6), each of them leads him to the sought conclusion, and