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The origins of the cosmological argument can be traced to classical antiquity, rooted in the concept of the prime mover, introduced by Aristotle.In the 6th century, Syriac Christian theologian John Philoponus (c. 490–c. 570) proposed the first known version of the argument based on the impossibility of an infinite temporal regress, postulating that time itself must have had a beginning.
A cosmological argument can also sometimes be referred to as an argument from universal causation, an argument from first cause, the causal argument or the prime mover argument. The concept of causation is a principal underpinning idea in all cosmological arguments, particularly in affirming the necessity for a First Cause .
Appendix 1: The Kalām cosmological argument and Zeno's paradoxes. Appendix 2: The Kalām cosmological argument and the thesis of Kant’s first antinomy. Part I provides a brief history of the Kalām cosmological argument as stated by the Kalām tradition, with special attention to al-Kindi, Saadia and al-Ghāzāli. Part II moves to defend in ...
The argument is outlined in Avicenna's various works. The most concise and influential form is found in the fourth "class" of his Remarks and Admonitions (Al-isharat wa al-tanbihat). [7] It is also present in Book II, Chapter 12 of the Book of Salvation (Kitab al-najat) and throughout the Metaphysics section of the Book of Healing (al-Shifa). [8]
Chapter one analyzes the first sentence of the verse, and chapters two and three expand on the interpretation outlined. God's light, also identified with existence and knowledge, is described as the source underpinning creation. Al-Ghazali frequently uses analogies between the natural and supernatural world in his argument.
Abū Ḥāmid Muḥammad ibn Muḥammad al-Ṭūsiyy al-Ghazali (Persian: ابو حامد محمد ابن محمد غزالی توسی), known commonly as Al-Ghazali (Persian: غزالی; UK: / æ l ˈ ɡ ɑː z ɑː l i /, [26] US: / ˌ æ l ɡ ə ˈ z ɑː l i,-z æ l-/; [27] [28] c. 1058 – 19 December 1111), known in medieval Europe by the Latinized Algazel or Algazelus, was a Persian ...
Muslim and Arab Jewish philosophers like Al-Kindi, Saadia Gaon, and Al-Ghazali developed further arguments, with most falling into two broad categories: assertions of the "impossibility of the existence of an actual infinite" and of the "impossibility of completing an actual infinite by successive addition". [66]
The most substantial elements of the qurʾānic universe/cosmos are the (seven) heavens and the earth. The juxtaposition of the heavens (al-samāʾ; pl. al-samāwāt) and the earth (al-arḍ; not in the plural form in the Qurʾān) is seen in 222 qurʾānic verses. The heavens and the earth are the most vital elements on the scene—in terms of ...