1) What is the rational proof for the impossibility of the world being eternal (qadim)? 2) And is it possible for the world to be eternal (qadim) along with God's eternality (qidam), if we describe Him as the Dominant (al-Muhaymin) and the Controller of it? 3) And is it possible for the world to be eternal (qadim) if we say that God precedes it, because among His names is "The First" (al-Awwal), just as there is nothing after Him, even though Hellfire and Paradise never cease to exist? 4) What is the rational proof for the impossibility of multiple eternal beings (qudama')? 5) And if a regress of events in the past were possible, would this contradict the impossibility of multiple eternal beings (qudama')?

If the intent behind the world's eternality (قدم العالم) is that it came into existence without a creator, then this is rationally impossible, for every effect must have a cause. Sheikh al-Islam Ibn Taymiyyah emphasizes that everything other than Allah is an effect and therefore originated (محدث). Modern scientific facts confirm that the universe has a beginning and an end, which affirms the existence of a Creator for it.

However, if the intent behind the world's eternality is that it was not preceded by non-existence, but rather existed alongside Allah, then this is also rationally false, and it would necessitate the impossibility of the occurrence of events. The assertion of those who affirm the world's eternality has no reliable proof.

As for the eternality of the world in terms of its kinds (أنواع) (not specific entities [أعيان]), this is correct. That is to say, there are events whose kind has no beginning. This is a requirement of the evidence from the Book and the Sunnah. This does not imply that the universe is eternal or came into existence without a Creator, for every individual existing thing is preceded by non-existence and by its Creator. The terms "eternal" (قديم) and "everlasting" (أزلي) contain ambiguity. They may refer to a specific thing whose existence has no beginning, or to a continuous succession of kinds, none of which is eternal in itself. This is the "kind-based eternality" (القديم النوعي) which is a requirement of the textual evidence. Affirming eternality for one thing necessitates denying it for others.