concerning possible division: he suspends judgment on it. His statement, “We argue against the body’s unity and affirm its actual division,” has become manifestly false to everyone.

Accordingly, the falsity of his argument has become clear: “If He were upon the Throne, He would be divisible and composite”; or, “He would be a body, and therefore divisible and composite”; or, “If He were upon the Throne, He would be immense, divisible, and composed of parts.” Likewise, his statement, “If He were immense, one of His two sides would necessarily be distinct from the other, and on this supposition Allah’s essence would be composed of parts,” has been shown to be false. He has established neither any composition actually present in observable bodies nor that they contain actually existing parts. Rather, he has made claims about them that even children would laugh at.

As for their capacity to be divided without end, he has suspended judgment on that. Thus, at most, he is left with the claim that a body, although one, admits of division up to a limit