What is the clarification of Ibn Taymiyyah's statement in "Darʾ Taʿāruḍ al-Naql wa al-ʿAql" regarding the absence of any prohibition in the multiplicity of the "eternal" if what is meant by it is that which has no beginning to its existence, and how can this be reconciled with the fact that the multiplicity of eternal essences is inherently impossible? And does his statement, "For if two necessarily existent beings are not inherently impossible," mean that he does not see the inherent impossibility of the existence of two eternal, necessarily existent beings? And what is the validity of the statement that God alone is the necessarily existent Eternal, even if the existence of two necessarily existent beings were logically possible?

The term "Al-Qadim" (The Ancient/Pre-existent) carries several meanings:

The pre-existence of types of occurrences (حوادث): This refers to the idea that the type of occurrence has no beginning, not that the specific instances or their totality are pre-existent. Rather, the pre-existence is attributed to the type. Multiplicity of pre-existents is not precluded by this consideration. That which has no agent (فاعل له): This encompasses the essence of Allah and His attributes. Multiplicity of pre-existents is not precluded by this consideration. That which subsists by itself and creates others (القائم بنفسه المبدع لغيره): This meaning precludes multiplicity, and it refers to the essence of Allah, the Exalted, with His perfect attributes.

Shaykh al-Islam Ibn Taymiyyah clarified that the Necessarily Existent (الواجب الوجود) also has meanings:

That which has no agent (فاعل له): The multiplicity of the Necessarily Existent is not precluded by this meaning. That which subsists by itself and has no agent (القائم بنفسه الذي لا فاعل له): This is the single essence of Allah with His attributes.

The intended meaning is that everything other than Allah is originated (محدث) and dependent on a cause (مؤثر). The multiplicity of the Necessarily Existent is rationally impossible if it means that which subsists by itself and creates others (القائم بنفسه المبدع لغيره), because the argument of prevention (دليل التمانع) proves that "Had there been therein (in the heavens and earth) gods besides Allah, then verily both would have been ruined" (Quran 21:22).

The theologians (Mutakallimun) claim to negate Allah's attributes under the pretext of composition (تركيب), and they assert that only one thing can emanate from the One. However, Shaykh al-Islam refuted this misconception and advised against delving into these complex issues at the beginning of seeking knowledge, as they are problematic areas that confound minds.