The second answer is that, even if the matter were assumed to be so, then, since its pre-eternal necessitating cause is necessary, it too would necessarily exist from pre-eternity and forever, making its nonexistence impossible—just as Ahl al-Sunnah affirm concerning the attributes of the Lord, exalted is He. It cannot reasonably be conceived as something that may either exist or not exist, nor as having an agent who brings it about(1), just as this cannot reasonably be conceived concerning the attributes inseparable from the Pre-eternal One, exalted is He.

[The Fourth Proof and Its Refutation]

Al-Rāzī said:

“The fourth proof is that the effect’s need of a cause must be either because it(2) presently exists, because it was nonexistent, or because it was preceded by nonexistence(3). It is impossible for prior nonexistence itself to necessitate this dependence, for nonexistence is pure negation and has no need whatsoever of a cause. Nor can what necessitates it be its having been preceded by nonexistence, because [the fact that](4) existence is preceded by nonexistence is a mode that necessarily attaches to existence after it comes about. Its occurring in(5) the state of having been preceded by nonexistence(6) is an inseparable mode once it has occurred, for it is impossible that it should occur except(7) in that manner. Whatever is necessary is independent of a cause. It is therefore existence that stands in need, and existence is accidental to the quiddity; hence prior nonexistence is not taken into consideration in its need of an agent.”(8)