the universe on the basis of the temporal origination of bodies, [and they established the temporal origination of bodies] (1) on the basis of the temporal origination of the accidents that necessarily accompany them. They said:

“Bodies are never devoid of temporally originated accidents, and whatever is never devoid of events—or does not precede events—is itself temporally originated, since an endless succession of events without a beginning is impossible.”

They then split over this principle. When they asserted that an endless succession of events in the past was impossible, they were challenged by reference to the future. [The two leading proponents of this method] applied this principle consistently. They were Jahm ibn Safwān, the leader of the Jahmites (2), and Abū al-Hudhayl al-‘Allāf, the leader of the Mu‘tazilites. Both maintained that an endless succession of events was impossible in both the future and the past.

Jahm then said:

“If that is so, Paradise and Hell must pass away, and everything other than Allah must cease to exist, just as everything besides Him was once nonexistent.”

This was one of the doctrines for which the Salaf and the imams denounced the Jahmites, and they counted it among their doctrines of disbelief. They said that Allah Most High says:

{Indeed, this is Our provision, which will never be exhausted.}

[Surah Sād: 54]

And He Most High says:

{Its fruit is everlasting, and so is its shade.}

[Surah al-Ra‘d: 35]

There are also other texts indicating that the bliss of Paradise will endure (3).

As for Abū al-Hudhayl, he said:

“The evidence establishes only that events must come to an end. Paradise and Hell may therefore continue to exist, but all movement will cease. The inhabitants of Paradise and Hell will remain motionless, with no movement whatsoever in either realm and no new event occurring.”

This compelled him to affirm the existence of permanently enduring bodies devoid of events, which in turn entails the existence of bodies without—