THREAD: Al Ghazali’s Kalam cosmological argument for God. 
1. We will set out the argument in its simple form and then elaborate on the premises and conclusion.
2. The argument is: P1) The occurrence of every occurrent has a cause. P2) The world is an occurrent. C) It necessarily follows that the world has a cause.
3. By the world we mean all the bodies and their modes (Which as a result will be all existents other than God.)
4. We know that every existent is either extended or non-extended, and every extended thing, if there is no substance in it is called “a single substance”.
5. And if it comprises something other than itself, is called “a body”, and we call the non-extended thing that requires a body “a mode”.
6. One may say he disputes P1 that every occurrent has a cause asking how we can know this.
7. In response, we say that this principle must be affirmed, since it is a priori and necessary according to reason, for the meaning of occurrent is that which was nonexistent and became existent.
8. Thus we say that it’s existence before it existed was contingent, by which we mean possible to exist not to exist.
9. However, it was not a necessary existent, since it’s essence is not necessitated by its essence.
10. Thus, it’s non-existence was because it is deprived of that which would give it preponderance over non-existence, which would be a cause.
11. If there was no preponderance given to existence, then non-existence would not change into existence. Therefore a cause is required.
12. One might dispute P2 that the world is an occurrent. To this we say that if we say the world is an occurrent, we intend by the world only bodies and substances.
13. No body is devoid of occurrents, whatever is not devoid of occurrents is an occurrent. It necessarily follows that every body is an occurrent.
14. The reason no body is devoid of occurrents is because no body is devoid of motion or rest, and they are occurrents.
15. It might be said that the statement that whatever is not devoid of occurrents is itself an occurrent, requires proof.
16. We say, because if the World were anteriorly eternal yet not devoid of occurrents, then there would be occurrents that have no beginning, which goes against the nature of occurrents that is what begins to exist.
17. An infinite of occurrents also leads to absurdity, as if the revolutions of celestial spheres are infinite, then their number is neither even or odd, or both. This is impossible.
18. Furthermore it implies that there are 2 numbers, each of which are infinite, yet one is smaller than the other. It is impossible for an infinite to be smaller than another, as it means it is missing something.
19. The cause of the world is eternal anteriorly, for if it were occurrent, it would require another cause, and either there would be an infinite regress which is impossible, or arrive at an anteriorly eternal cause.
20. The anteriorly eternal cause is what we call “the Maker of the world”. It is inescapable to acknowledge necessarily his existence.
21. We mean by eternal anteriorly, that his existence is not preceded by non-existence.
22. The Maker of the World is also eternal posteriorly, meaning he will never cease to exist, since it is impossible for an anteriorly eternal existent to cease to exist.
23. The Maker is not an extended substance, for his anterior eternality is established, and if he was extended, he would be an occurrent.
24. The maker is also not a body, since every body is composed of two extended substances.
25. End of thread🙂. Like and retweet inshallah.
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