And the proof of the existence of God is the origin (_huduth_) of the world; that is, its existence after non-existence. The world consists of bodies (_jirms_) like essences; and accidents (_arads_) like motion, and rest and colors. And the origin of the world is a proof of the existence of God only because it is not sound reasoning that it should originate through itself without someone bringing it into existence. Before it existed, its existence equalled its non-existence; then, when it entered existence and its non-existence ceased, we know that its existence overbalanced its non-existence. But this existence had previously equalled the non-existence; and it is not sound reasoning that it could overbalance the non-existence through itself; so that it is clear that there must have been one who caused the overbalancing, other than itself, and it is He that brought it into existence; for it is impossible that one of two equal things could overbalance the other without an overbalancer. For example, before Zayd exists it is possible that he may come into existence in such and such a year and also that he may remain in non-existence. So, his existence is equal to his non-existence. So, then, when he exists and his non-existence ceases, in the time in which he exists, we know that his existence is by a bringer-into-existence and not through himself. The proof, in short, is that you say:—The world, consisting of bodies and accidents, is a thing originated (_hadith_), _i.e._, an entity after non-existence. And every originated thing cannot help but have an originator (_muhdith_). Therefore, the world must have had an originator. This is what can be gained by an intellectual proof. But as for the Originator being named by the Glorious and Lofty Expression [_i.e._, _Allah_, God] or the other Names (_asma_), knowledge of that is to be gained from the Prophets only. So note this point carefully and also the proof which has preceded, that the originating of the world is a proof of the existence of Him Most High.