and dissolution than the dispersal of its parts. Thus, many bodies separate and then come together again, just as water disperses and then gathers again. But when a body loses its quality—for example, its watery or fiery nature—it undergoes corruption and transformation.

Although this consequence is imposed upon those who affirm the attributes, it is also inescapable for everyone. For existence, necessity, and the like must be affirmed; whatever concept one affirms, an analogous composition is posited within it. This consequence also binds Ibn Sīnā and other heretics like him. For, concerning existence and necessity, it may be said that an existent shares with other existents the designation “existence,” while differing from them in its particularity. Likewise, necessity in itself shares with necessity through another the designation “necessity,” while differing from it in being necessity in itself. The same may be said concerning the intellecting subject, the intelligible object, intellect, providence, and its being an agent, a principle, or