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44did not create colour, length, breadth, taste or smell all these are activities of bodies themselves(1). Ever the number of things in the Universe is not known to God (2). Bishr ibn al-Mu'tamir further explained the properties of bodies by what he called "Tawallud" - interaction of bodies(3). Thus it is clear that the Rationalists were philosophically materialists, and theologically deists. To them substance and atom are identical, and they define substance as a space-filling atom which, besides the quality of filling space, has a certain direction, force and existence forming its very essence as an actuality. In shape it is squarelike; for if it is supposed to be circular, combination of different atoms would not be possible(4). There is, however, great difference of opinion among the exponents of atomism in regard to the nature of the atom. Some hold that atoms are all similar to each other; while Abu'l-Qasim of Balkh regards them as similar as well as dissimilar. When we say that two things are similar to each other, we do not necessarily mean that they are similar in all their attributes. Abu'l-Qasim further differs from Nazzain in advocating the indestructibility of the atom. He holds that the atom had a beginning in time; but that it cannot be completely annihilated. The attribute of "Baqa" (continued existence), he says, does 1 Ibn Hazm (ed. Cairo) : Vol. IV, pp. 194, 197. 2.Ibid. Vol. IV, p. 194. 3.Shahrastani : Comatose's ad., p. 44. 4.In my treatment of the atomism of Islamic Rationalists, I am indebted to Arthur Biram's publication : "Kitabul Masa'il fil khilaf beyn al-Basriyyin wal Baghdadiyyin".,
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