respect whatsoever. As for the perpetuity of action, it too is a perfection. If action is an attribute of perfection, its perpetuity means the perpetuity of that perfection; and if it is not an attribute of perfection, its perpetuity is not necessary. On either supposition, nothing in the world is coeternal with Him. This matter is discussed fully elsewhere.

[How the Discussion of the Eternity of the World Relates to the Question of Wisdom and Purposiveness]

The purpose [here] [was] only to draw attention (1) to the bases of the Muslims’ positions on the question of purposiveness.

Those who affirm purposiveness say:

What Revelation and reason establish is that everything other than Allah is originated, coming into being after not having existed. As for the claim that the Lord was eternally inactive and then began to act, there is nothing in Revelation or reason (2) that establishes it. Rather, both indicate the contrary.

Once the distinction between the genus of originated events and their individual instances is understood, along with the distinction between the position of the Muslims, the adherents of the various religions, and the leading philosophers—who maintain that every individual thing in the upper and lower worlds originated—and the position of Aristotle and his followers—who maintain that the celestial spheres and the elements are eternal—it becomes clear (3) what is correct and what is mistaken in this matter. This is among the noblest matters of knowledge and the loftiest sciences. This, then, is the reply of one who affirms purposiveness to one who objects to him on the basis of an infinite succession of effects (4).

[The Argument from the Acquisition of Perfection]

As for the argument from the acquisition of perfection (5), they say: What is impossible is that the Lord Most High should stand in need