into other divisible quantities, or into indivisible ones. If it is divided into indivisible ones then we have found particles which cannot be divided. And if it is divided into other divisible parts, then again the question arises whether these can be divided into divisible or indivisible parts. So if it can be divided a limitless number of times, there would be limitless particles in a limited thing. But it is one of the primary principles of knowledge that particles in a limited thing are limited. Among the obscure doubts which can be attributed to the Asharites is the question whether if an atom is brought into being, this is different from creation itself, for it is one of the accidents? When the created thing exists the act of creation is non-existent for according to their principles, the accidents cannot be separated from their essences. So this has compelled them to regard creation as pertaining to the existent things and not for it. Then they may be asked; if creation implies the non-existence of a thing, with what is the act of the agent connected, for, according to them, there is no mean between existence and non-existence. If this be so, and, according to them, the action of the agent is connected neither with non-existence, nor with that which is and nevertheless brings about an existence, it must be connected with a middle substance. This doubt has compelled the Mutazilites to say that there is a substance, even in non-existence, which they call Matter or First Element. They should admit that that which is non-existent can be made existent by action. Both of these sects must also admit the existence of a void. These are questions, which as you see, cannot be solved by dogmatics. Thus, it is clear that such a method cannot be made a basis of the knowledge of God, especially for the masses. We will shortly describe a clearer method of knowing God.