—namely, belief in falsehood. Thus, what is made a path to knowledge and faith instead leads to their opposites: ignorance and unbelief.

The second argument:

It may be said: In that case, doubt that animals, plants, and the like have come into existence would rest on their being composed of indivisible atoms or of matter and form, and on the possibility that indivisible atoms or matter are eternal.

Clearly, even if this were correct, it would be a subtle point requiring explanation, yet they have not established it.

It is well known that the proponents of kalām and philosophy have differed and become deeply confused over this issue, to an extent that cannot be exhaustively discussed here.

One group said:

“Bodies are composed of indivisible parts, namely indivisible atoms.” This is the position of most Muʿtazilīs and Ashʿarīs.

Another group said:

“Rather, they contain infinitely many parts.” This is the view attributed to al-Nazzām, and it is the basis of his doctrine of the leap.

Hence the saying:

“There are three things whose true nature is unknown: al-Nazzām’s leap, Abū Hāshim’s states, and al-Ashʿarī’s acquisition.”

Another group said:

“Rather, bodies are composed of matter and form. They admit of division without end, but they do not contain infinitely many parts.”