we judge those we have not observed to be originated by analogy with those we have observed—then the same must be required in the case of bodies, and we can dispense with inferring the origination of bodies from the origination of accidents.

“For the celestial body—the very body whose analogy with observed bodies is in doubt—the uncertainty concerning the origination of its accidents is just like the uncertainty concerning its own origination, since neither its origination nor that of its accidents has been perceived by the senses.

“Therefore, our inquiry into it should proceed by examining its motion. This is the path that leads those who follow it to certain knowledge of Allah, Blessed and Most High.”

He said:

“It is the path of the intellectual elite, the one for which Abraham, the Close Friend of Allah, peace be upon him, was singled out, as indicated by His words, Most High:

‘Thus We show Abraham the dominion of the heavens and the earth, so that he may be among those who have certainty.’

“For all the doubt concerns the celestial bodies, and most speculative thinkers have gone no further than these and have believed them to be gods.”

I say:

The assertion made by this man and others like him—that Abraham reasoned from motion—is of the same kind as the assertion of the speculative theologians, whom his associates and the early generations of the Muslim community condemn: that Abraham reasoned from motion.

However, he claims that the path of the intellectual elite is: