cause of its need (1), evidence for that need, or a condition thereof—namely, origination, possibility, or both. Rather, this meaning applies to it while it exists even more clearly than while it is nonexistent, for it needs that only while it exists, not while it is nonexistent.

Accordingly, if we say:

“It needed the efficient cause because it was originated after nonexistence,”

and this description applies to it while it exists, we have thereby affirmed the cause of its need at the time of its existence, and that cause is present.

But if we say:

“The cause is possibility,”

and claim that possibility ceases when it comes into existence, we will have explained its need for the efficient cause after (2) the time of its existence by a cause that is absent at the time of its existence. This shows that what he mentioned is an argument against them, not for them. This is clear to anyone who reflects upon it.

This and other matters demonstrate that, when these people altered the natural disposition bestowed by Allah upon which He created His servants (3), departed from explicit reason and authentic revelation, and entered into this heresy—which is among the most all-encompassing forms of unbelief and obstinate rejection—their statements came to contain such contradiction and corruption as none but the Lord of all servants knows. Yet they claim to possess rational demonstrations and philosophical knowledge, and that genuine knowledge lies in what they say, not in what was brought by Allah’s Messengers, who are the best of creation and the most knowledgeable of them concerning the truth.

These heretics contradict both reason and revelation through such forms of misguidance. It is plainly evident that whatever needs the Creator who created it needs Him while it exists and is a created being. If, however, it is supposed to remain nonexistent, then in that state its nonexistence needs no creator to bring it into existence, nor indeed any agent to account for its nonexistence. And they—