He is not confined by limits, nor counted by numbers. Material parts can surround things of their own kind, and organs can point out things similar to themselves. The word [1] “mundhu” (i.e. since) disproves their eternity, the word “qad” (that denotes nearness of time of occurrence), disproves their being from ever and the word “lawlā” (if it were not) keep them remote from perfection.
[1] The meaning is that the sense for which the words “mundhu”, “qad” and “lawlā” have been formed is opposed to the attributes of “Ever”, “Eternal” and “Perfect”. Therefore, their application to anything would prove that they have come into existence from nonexistence and are imperfect. For example, “mundhu” is used to denote time as is “qad wujida mundhu kadhā” (this thing is found since so-and-so). Here a time limit has been stated, and anything for which a limit of time can be described cannot exist from ever or for ever. The word “qad” shows (indicating the present perfect tense) the immediate past. This sense also can apply to a thing which is limited in time. The word “lawlā” is used to denote the negation of something in another thing, as “mā aḥsanahu wa akmalahu lawlā annahu kadhā” (how handsome and perfect it would be if it were so-and-so). Therefore, the thing for which this word is used would be in need of others in handsomeness and perfection, and would remain deficient by itself.
