Invalidity of the Creationist Myth

In philosophy, time زمان is defined as a means for measuring motion حرکت or gradual change تغیر; therefore time exists due to the existence of motion and in the absence of motion there can be no time, because the concept of time مفهوم زمان is abstracted by the intellect from motion; but motion is an accident عرض, which means that it is dependent upon a subject موضوع in which to inhere for its concrete existence وجود خارج; the subject of motion is a moving body جسم متحرک; and not just any body, but a material مادی one, because it is matter that bears the potential قوه for motion; now that which depends on an accident is also an accident; therefore time which depends on motion, must also be an accident; to reiterate, time exists because motion exists, and motion exists due to the existence of matter; without matter there will be no motion, and absent motion there can be no time. Now given the existence of an accident, one can easily deduce from it with certainty the existence of its subject; hence, given the existence of time, we can deduce with certainty the existence of its subject, meaning motion; but since motion itself is also an accident and cannot exist without matter, therefore given the existence of motion one can easily deduce from it the existence of its subject, which is matter or the physical world عالم طبیعت.

 Now according to the creationist account of the origin of the universe, the world is not eternal but originated حادث, and therefore came into being from non-being عدم; but everything that is originated must be preceded by a period of non-existence; to put it simply, everything that comes into existence from non-existence must be posterior to time مسبوق بالزمان; hence, if the world is originated it must necessarily be posterior to time, which means that time must have existed before the world; but this is impossible, because as has been demonstrated that time is an accident and therefore has no independent existence of its own in the objective world but is dependent upon a subject in which to inhere for its existence; and the subject of time is motion as has been explained; but motion itself is an accident of matter; therefore positing the existence of motion is equivalent to positing the existence of matter as well; but positing the existence of matter invalidates the initial assertion of the creationist theologians, namely the originated nature of the cosmos.

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