it should be a complete cause of it in one of the two states but not the other. Moreover, whatever they posit as bringing the cause to completion (1) is itself also originated by the First. The true import of your position, therefore, is that the temporal events of the world arise (2) from Him even though He has always been their complete cause (3), or even though He has not become a complete cause—whereas a complete cause is complete only when its effect exists, neither before nor after it. This entails either the nonexistence of temporal events or their eternity, both of which contradict observed reality (4).

Thus, the true import of their position is that temporal events arise without anyone to originate them (5). Their position concerning the motion of the celestial sphere resembles that of the Qadariyya concerning the movement of living beings. The Qadariyya (6) maintain that (7) a living being possesses power and will, and that it does what it does (8) without any cause necessitating the act, even though the causes that would necessitate an occurrence bear the same relation to one event as to another. According to them, everything by means of which a believer believes and an obedient person obeys has been granted to everyone commanded (9) to believe and obey. Yet the believing, obedient person gave preponderance to belief and obedience without any cause peculiar to him through which (10) that preponderance came about, whereas the disbeliever did the opposite.