In like manner the Dualist might say, that it is impossible for one Being to act alone, and that this circumstance constitutes no imperfection in either of the Deities, because the absolute existence of one Deity necessitates the co-existence of the other. Some of the Mutakallemim, weary of these arguments, declared that the Unity of God is a doctrine which must be received as a matter of faith, but most of them rejected this theory, and reviled its authors. I, however, hold, that those who accept this theory are right-minded, and shrink from admitting an erroneous opinion; when they do not perceive any cogency in the arguments, and find that the proofs advanced in favour of the doctrine are inconclusive, they prefer to assume that it could only be received as a matter of faith. For the Mutakallemim do not hold that the Universe has any defined properties on which a true proof could be founded, or that man’s intellect is endowed with any such faculty as would enable him to form correct conclusions. It is, however, not without a motive that they defend this theory; they wish to assume such a form of the Universe, as could be employed to support a doctrine for which otherwise no proof could be found, and would lead us to neglect the investigation of that which in fact can be proved. We can only appeal to the Almighty and to those intelligent persons who confess their error when they discover it. CHAPTER LXXVI The reasonings and arguments of the Mutakallemim to demonstrate the Incorporeality of God are very weak, and indeed inferior to their arguments for the Unity of God. They treat the doctrine of the Incorporeality of God as if it were the logical sequence of the theory of His Unity, and they say that the attribute “one” cannot be applied to a corporeal object. Those who maintain that God is incorporeal because a corporeal object consists of substance and form—a combination known to be impossible in the Divine Being, are not in my opinion Mutakallemim, and such an argument is not founded on the propositions of the Kalâm; on the contrary, it is a logical proof based on the theory of substance and form, and on a right conception of their properties. It has the character of a philosophical argument, and I shall fully explain it when treating of the arguments of the philosophers. Here we only propose to discuss the arguments by which the Mutakallemim desire to prove the Incorporeality of God in accordance with their propositions and the method of their reasoning. First Argument.