The _Asharites_ are of opinion that the verification of the existence of God cannot be attained but by reason. But about this they have adopted a method, which is not among the methods adopted by Law, and is not mentioned in the Quran, nor the people invited through it to believe. Their well-known method is founded upon the fact that the universe is a created thing, which is itself based upon the theory of the composition of atoms, and that the atom is a created thing, and that other bodies are created out of it. The method which they adopt for the exposition of the creation of an atom, which they call _al-Jauharat u’l Faridah_ (sole Essence), is a misleading one even for many religious men in the business of controversy, not to speak of the common people. And despite this it is a method devoid of philosophy, and does not lead to a belief in the existence of the Creator. For if we suppose the universe is a created thing, it becomes necessary, as they say, that its Creator must also be a “Created” object. But a doubt presents itself about the existence of this created thing, which is not in the power of scholastic theology to solve. And that is this, that we can take this thing to be neither eternal nor created. For if we take it as created, then it must require another created thing, and this another, and so on to infinity. This is impossible. On the other hand, if we take Him as eternal, then it is necessary that his action in connection with the result must also be eternal. In this way the results also become eternal. It is necessary for a created thing that its existence be dependent upon a created action. Their hypothesis can only be proved if they admit that a created action can be performed by an eternal agent. For the result of the action might be dependent on the action of the agent. But they do not admit it, for according to their principles what is coeval with created things is itself created. Moreover, if the agent sometimes acts and at other times remains inactive, it is necessary, that there be a condition better applicable in one state of things than in the other. Then about this condition the same question will rise, and so it will go on till infinity. And what the Mutakallimun say in answer to this objection that the created action is the result of eternal intention, does not relieve us of our doubt or satisfy our mind. For intention without action is dependent upon the act, and if the act is a created thing, then it is necessary that the intention in connection with it must also be a created thing. It makes no difference whether we take the intention as eternal or created, rising before the action or with it. So we may take it as we like. All the same it is necessary for them to admit either of the three things about the universe--either a created action, with a created intention or a created action and an eternal intention, or an eternal action with an eternal intention. But a created thing is