This argument utilizes Aristotelian syllogisms, where arguments are systematically formulated to arrive at a certain truth. See: Syllogistic logic (qiyas al-mantiq).
Premise 1: The world is contingent. We can conclude this by the constant change witnessed in the world. The theologians consider the world to be comprised of atoms and accidents. These atoms and accidents are constantly in a state of change, therefore, the world by extension is necessarily changing and thus contingent.
Premise 2: Anything that is contingent must have a Creator. If one presupposes that the world came into existence without a Creator, then this would mean it came into being by itself. The theologians refute this at it would entail that between the two equal possibilities of existence and non-existence, on of them has outweighed the other one without any cause, which is impossible.
Conclusion: The world must have a Creator.
Definitions:
- The world: everything other than Allah in existence.
- Contingent (haadith): something that was not in existence and is then brought into existence. Meaning, it has a beginning.
- Atoms (al-jawahir): the smallest indivisible particle in the physical universe.
- Accidents (‘Arad): a quality/attribute that is not necessary for the being it is attributed to, such that, if this quality ceases to exist, it is not necessary for the being attributed with it to cease to exist.