BIS MILLA: HIR RA:MA:NIR RAH:I:M We are proud of presenting the first Refutation of IBN ARRUSHD IBN ARRUSHD

BELIEVE THAT THE BEGENING OF DIVINE ACTS ARE AS IMPOSSIBLE AS THE BEGINING OF ESSE /EXISTENCE OF DIVINE ETERNAL ESSENCE (DEITY). HE ALSO BELIEVED THAT A DELAY OF EFFECT IS IMOOSIBLE IF CAUSE EXISTS. HE TRIED TO PROVE THE ETERNITY OF COSMOS, MATTER OF COSMOS ,SPIRITS,TIMES,MOTIONS/MOVEMENTS AND DIVINE ACTS . WE PRESENT SOME INCONSISTENCIES IN HIS SYSTEM. HOW EVER WE SHALL REFINE THIS WORK BEFORE PRESENTING MORE REFUTATIONS AND INCONSISTENCIES. If eash Divine Act is Eternal THEN All theseActs do EXIST and do COEXIST Simultaniously in Eternity with each other and with the ETERNAL DIVINE ESSENCE. Hence none of them is Posterior or Prior (Anterior) to any one of them. In more precise form IF All these Divine Acts are ETERNAL then ALL OF THEM Exist and Coexist SIMULTANIOUSLYand are SIMULTANIOUSLY ETERNAL. In this case:a)No divine Act can be a CAUSE of any NOT ETERNAL EXISTENT .Otherwise a delay is implied. b) I f there is an INFINITE BEGENINGLESS series of NON ETERNAL CAUSES CAUSES then there is

no individual in the SERIES which is Eternal.Hence there is no NON ETERNAL Individual Existent in the begeningless Series Of Non Eternal Causes then NO INDIVIDUAL (term)Of the series is Eternal. As each and every Individual Existent Of the series is Non Eternal THEN No Non Eternal Individual Of the series HAS AN ETERNAL CAUSE. Thus there is no need of an Eternal cause AND A begeningless infinite series of NON ETERNAL CAUSES is sufficient and that is what a number of ATHIESTS BELIEVE. Thus In this case Ibn Ar Rushd system implies Atheism. Ths is an inconsistency in the system of IBN ARRUSHD. c) If to each abd every Non Eternal Individual Existent there is a Cause then this series of causes [ie backword direction i.e in the direction of causes] is finite and the series Terminates. This implies that there is a first cause. This contradicts the claim To each and every thing there is a cause. If the first cause is Eternal then this implies that the entire series is Eternal which contradicts the supposition that is id a series of non eternal Individual Existents Or a delay is implied. This is an inconsistency in the Rusdian Philosophical system. If the first cause in Not Eternal then as it is the first cause It is without a cause i.e causeless. As it is causeless and Non Eternal, then it implies that atleast and atmost there is A Not Eternal Individial Existent With Out Any cause in the series of Non Eternal Causes. A non eternal

uncaused cause which is the cause of each individual in the sereis and it self causeless. This is an inconsistency in the Rusdian system. Implying that no Eternal Divine ACT Can be a cause of any Non Eternal Esistent or event or both. Thus Eternal Essence cannot be proved as well . If it is supposed that each and every Divine Act is Temporal and the series of Non Eternal Divine Acts is beginingless , then the Divine Essence can neither be a cause nor be an agent of any one of them. This implies the following Absurdity. IT MUST BE NOTED THAT IF EACH DIVINE ACT IS ETERNAL THEN IBN AR RUSHD CAN NOT ACCUSE THOSE WHO BELIEVE IN THE ETERNITY OF ESSENTIAL ATTRIBUTES , OR EVEN THOSE WHO BELIEVE IN THE ETERNITY OF HYPOSTASES.Further Ibn Ar Rushd must have to make it explicitlyclear that Each Eternal Divine Act is a) Identical to Divine Essence ,b) Seperate from Divine Essence, c) Neither Seperate nor Identical, d) Communicable to Divine Essence, e)Incommunicable to Divine Essence, f) Neither communicableble nor Incommunicable. If each one of these acts are not Eternal then there is no act Eternal, this implies the THE BEGENINGLESS series of non Eternal causes began after Eternity. This implyies :- a) a delay of a Beginingless Series.b) A delay in each indivigual act or existent. Both of them are impossible. Now there are two cases possible. a) There is a postariority and priority (anteriority) in the Non Eternal Individuals of the begeningless series.b) All the acts simultaniously exist with out

priority and posteriority. If there is a posteriority and a priority among the individual acts or existents then the question is what is a cause of this priority and what is a cause of priority. IF they are Eternal then this implies posteriority and priority in Eternity, WHERE THERE IS NO SUCH POSTERIORITY OR PRIORITY IN ETERNALS AND IN ETERNITY . If they are not then are they themselves posterior and prior or not. If these acts exist simultaniously and not Eternally , then none of them can be a cause of any posterior or prior Existent or even or else. These are the some inconsistencies. Some more refutation shall be latter. TO IBN ARRUSHD WE RESPONCE

SADAQALLAHU KADHABA BAT-NU AKHI:K