Circa a millennium ago Persian philosopher Abu Hamid Muhammad Al-Ghazâli stood against Aristotelian view “[t]hat the heaven as a whole neither came into being nor admits of destruction, but is one and eternal, with no end or beginning of its duration”(Aristotle Heav II.1.283b). Al-Ghazâli contended that every being that begins to exist has a cause for its beginning. The universe, contrary to Aristotle, is not eternal. The universe is a being that began to exist and thus possesses a cause for its beginning (Al-Ghazâli 1947: 203).
Al-Ghazâli argued that time began to exist with the universe. He contended,
Time is generated and created, and before it there was no time at all. The meaning of our words that God is prior to the world and to time is: He existed without the world and without time, then He existed and with Him there was the world and there was time. (1978: 38)
Avoiding a daunting implications of a cosmic beginning for the role of a Creator (Hawking 1988) many philosophers and scientists who favored a naturalistic worldview were not persuaded by philosophical arguments for the beginning of the universe. They could hide behind the possibility of eternal cosmos. New reasons are being uncovered and proof emerging in contemporary cosmology that shows that the universe, as argued by Al-Ghazâli, cannot have existed eternally. Alexandra Vilenkin representatively concluded, “There is no escape, they [cosmologists] have to face the problem of a cosmic beginning” (Vilenkin 2006: 176). Vilenkin stated that all the evidence that cosmologists have points toward the a beginning of the universe (Grossman 2012: 7)
My Kalam cosmological argument has for its conclusion that the beginning of the universe’s existence is self-caused. “B is self-caused” does not mean the same as “B causes B” but means the same as “each part of B is caused by earlier parts of B, B’s existence is logically entailed by its parts’ existence, and the basic laws instantiated by these parts are caused to be instantiated by earlier parts that also instantiate these laws. (Smith 2007: 184)
The major problem with Atkins’ and Smith’s stance is that it assumes the existence of the universe or part of the universe to explain its beginning. For space-time to generate its own dust, it must first exist. When we assert “A caused B”, we assume that A exists; then it caused B. Nonexistent space-time cannot generate existing things. Ex nihilo nihil fit. Though different from Atkins’, Smith’s earlier parts of B, in a similar vain, assumes the existence of parts of the universe to explain its later parts.
Al-Ghazâli’s proof of the existence of God, a spaceless, timeless, nonphysical and immaterial being, as the cause of the beginning of the universe no longer rely on philosophical arguments alone. It seems to be enjoying support of its long challenged premise from contemporary cosmology.
 Aristotle On The Heavens, II,1,283b
Atkins, Peter (1994) Creation Revisited. Harmondsworth, Penguin
Al-Ghazâli (1947) Bulletin de l’Institut Francais d’Archaeologie Orientale 46 1947: 203) cf Nasr(1993) An introduction to Islamic cosmological doctrines. Trans. Seyyed Hossein Albany : State University of New York Press
____________ (1978) in Averroes: Tahafut al Tahafut (The Incoherence of the Incoherence). Averroes & Simon Van den Bergh(trans.) Gibb Memorial Trust; REP edition
Grossman, Lisa (2012) “Death of the eternal cosmos. From the cosmic egg to the infinite multiverse, every model of the universe has a beginning” in NewScientist of 14th January 2012: 2847
Hawking, Stephen (1988) A Brief History of Time New York: Bantam Books.
Smith, Quentin (2007) “Kalam Cosmological Arguments for Atheism” in The Cambridge Companion to Atheism Ed. Michael Martin (2007)
Vilenkin, Alexander (2006) Many Worlds in One. New York: Hill and Wang