can be predicated"[52:2] is not an essential factor in its notion. The collection of things we call the Universe, is externalised or perceptible reality which could, so to speak, exist independent of all perceptibility. The object of these metaphysical subtleties is purely theological. God, to the Rationalist, is an absolute unity which can, in no sense, admit of plurality, and could thus exist without the perceptible plurality--the Universe. [51:1] Steiner: Die Mu‘taziliten; Leipzig, 1865, p. 57. [51:2] Steiner: Die Mu‘taziliten; Leipzig, 1865, p. 59. [51:3] S̱ẖahrastānī: Cureton's ed., p. 38. [51:4] Ibn Ḥazm (ed. Cairo): Vol. V, p. 42. [52:1] S̱ẖahrastānī: Cureton's ed, p. 38. [52:2] Steiner: Die Mu‘taziliten, p. 80. The activity of God, then, consists only in making the atom perceptible. The properties of the atom flow from its own nature. A stone thrown up falls down on account of its own indwelling property[53:1]. God, says Al-‘Aṭṭār of Baṣra and Bis̱ẖr ibn al Mu‘tamir, did not create colour, length, breadth, taste or smell--all these are activities of bodies themselves[53:2]. Even the number of things in the Universe is not known to God[53:3]. Bishr ibn al-Mu‘tamir further explained the properties of bodies by what he called "Tawallud"--interaction of bodies[53:4]. Thus it is clear that the Rationalists were philosophically materialists, and theologically deists. [53:1] S̱ẖahrastānī: Cureton's ed., p. 38. [53:2] Ibn Ḥazm (ed. Cairo): Vol. IV, pp. 194, 197. [53:3] Ibn Ḥazm (ed. Cairo): Vol. IV, p. 194. [53:4] S̱ẖahrastānī: Cureton's ed., p. 44.