In his rank, by his beautiful names, he is called the infinitives of their descriptions, so the relation of the first to him is determined by the relation of the other, the apparent, and the hidden. It is not said that he is the first in such and such a relation, nor is he the last in such and such a relation. The possible is linked to the necessity of existence in its existence and its non-existence is connected to its lack in its existence. If He creates it, it is still in its possibility, even if it is non-existent. It is removed from its possibility. Just as no description was imposed on the possible in its own existence after it had been non-existent, no description was imposed on the Creator who is necessary to exist in His creation, the Knowing, a description that removes it from the necessity of His existence for Himself, so the Real is intelligible only in this way, and the Possible is intelligible not in this way. If you understand, you know the meaning of occurrence. And the meaning of eternity, say after that whatever you want. The firstness of the world and its lastness is an additional matter if it has an end. As for existence, it has an end in every time, an individuality and an end according to the masters of revelation, and the accountants agreed with them on that, just as the Ash’aris agreed with them that the accident does not last two times, so the first is from the world in relation to what is created after it. And the other is part of the world in relation to what He created. This is not the case with the intelligibility of the name God with the first and the last, the apparent and the hidden, for the world is multiple, and the truth is one and not multiple, and it is not valid for Him to be our first, for His rank does not suit our rank, and our rank does not accept His primacy.