and that a human being⦗1⦘ can in fact bring about length, width, and depth, even though those dimensions⦗2⦘ are but parts of the very body). He⦗3⦘ went on to say: “Al-Aṣamm—ʿAbd al-Raḥmān ibn Kaysān al-Aṣamm, the teacher of Ibrāhīm ibn Ismāʿīl ibn ʿUlayyah⦗4⦘ with whom he used to debate—maintained⦗5⦘: ‘I affirm nothing except the body that possesses length, breadth, and depth. I do not affirm any motion apart from the body, nor any rest apart from it, nor any standing apart from it⦗6⦘, nor any sitting apart from it, nor any combination apart from it⦗7⦘. Indeed, I affirm no motion or rest, no color, sound, taste, or scent other than the body.’

Al-Ashʿarī added:
‘Some scholars of kalām claim that al-Aṣamm recognized motion, rest, and colors by immediate awareness, even though he did not realize that they are something distinct from the body. What is reported from him is that he would not affirm motion, rest, and the other actions as anything⦗8⦘ other than the body … yet it is not reported that he denied the existence of motion, rest, standing, sitting, gathering, or separation in any respect whatsoever; and the same is said concerning the rest of the accidents).’

I say:
This second view—that they do exist, yet are not other than the body—is the view that