A.D.), chief among early medieval Buddhist philosophers, and by his successors. The task assigned to me in this workshop is to characterize the influential Indian Buddhist theory of time propounded by Dharmakīrti (ca. Non-Persistence in Time: A Buddhist Account of Intrinsic Nature Nonetheless, he rejects that kalām premise that something in which temporal events subsist is itself temporal, and the upshot of his theology is a vision of a temporally dynamic God perpetually creating the world. He prefers instead to speak more scripturally of God’s voluntary attributes and acts. Ibn Taymiyya does not normally of time or originating events subsisting in God’s essence. Instead, God’s power and will combine in God’s essence to create created things when they are created and not before. Ibn Taymiyya moreover argues that the temporal cannot arise from the timelessly eternal. No one created thing in the world is eternal, but the world as the genus of created things is eternal. Thus, it is of the very nature of God’s perfection to create one thing or another from everlasting to everlasting. However, he agrees with the philosophers that positing a beginning to God’s creative activity would introduce imperfection into God. Ibn Taymiyya agrees with the kalām theological tradition that everything caused or created must have a beginning in time, and he rejects the eternal emanation cosmology of the philosophers. 1328) into this medieval Muslim discussion of God, creation, and time. This paper will introduce the unique views of the Muslim theologian Ibn Taymiyya (d. If the world were created in time out of nothing, the act of beginning to create would have involved change and imperfection in God. Divine clockmaker series#From the eternal One emanates the eternal First Intellect, and from there flow a series of eternal intellects and souls down to sphere of the moon, below which is found the realm of temporality. God is similarly timeless in the Islamic Aristotelian-Neoplatonic philosophical tradition of Avicenna (d. The temporally originated requires a cause, and kalām theologians argue that God created the world in time out of nothing. However, temporal events do evidently subsist in the world, and so the world as a whole is temporally originated. Temporal events cannot subsist in God because anything in which temporal events subsist is itself temporally originated. Within the tradition, kalām theologians of the Mu‘tazili and Ash‘ari traditions understand God’s eternity to be timeless. The Islamic tradition maintains that God is eternal.
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