and inference, which together constitute the path to knowledge. Whenever reason reached a conclusion, they relied upon it. Thus, when it concluded that this world, so firmly ordered in its foundations, had a Maker, they affirmed His existence. Then they examined His acts and saw well-built structures being demolished, particular instances that did not conform to the universal order, and harms following benefits. Because of these later observations, they denied what they had initially affirmed. Their belief concerning the whole was thus undermined by the disorder they encountered in a part. They said:

‘If order points to a wise Maker, disorder points to neglect.’ Thus they fell into doubt.

A second group affirmed a Maker of the universal order but attributed evils to another Maker. Thus they passed from belief in one Maker to belief in two.

A third group offered explanations for the disruptions, but these explanations did not satisfy reason’s thirst. When they could not arrive at a satisfactory explanation, they changed course and said:

‘The wisdom behind the corruption that has occurred in the world is hidden from us.’ They therefore submitted to the One who deserved their submission—the Maker. These are the adherents of hadith.”

He said:

“This is what is called the ‘creed of elderly women,’ and every scholar who reaches the truth ultimately comes to it.”

He said:

“Some have thought that the creed of elderly women amounts to nothing, but that is not so. It means only that when those engaged in exacting inquiry pursued their investigations to the furthest limits, yet found no explanations that satisfied reason, they held to this general formulation, which is