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a new attribute other than 'existence; and the continuity of existence is not an
additional attribute at all. The divine activity created the atom as well as its
continued existence. Abu'l-Qasim, however, admits that some atoms may not have
been created for continued existence. He denies also the existence of any
intervening space between different atoms, and holds, unlike other
representatives of the school, that the essence or atom (Mahiyyat), could not
remain essence in a state of non-existence. To advocate the opposite is a
contradiction in terms. To say that the essence (which is essence because of the
attribute of existence) could remain essence in a state of non-existence, is to
say that the existent could remain existent in a state of non-existence. It is,
obvious that Abu'l-Qasim here approaches the Ash`arite theory of knowledge which
dealt a serious blow to the Rationalist theory of matter.
2.
CONTEMPORARY MOVEMENTS OF THOUGHT
Side by side with the development of Mu`tazilaism we see, as is natural in a period of great
intellectual activity, many other tendencies of thought manifesting themselves
in the philosophical and religious circles of Islam. Let us notice them briefly
1. Scepticism. The tendency towards scepticism was the natural
consequence of the purely dialectic method of Rationalism. Men such as Ibn
Ashras and Al-Jahiz, who apparently belonged to the Rationalist camp, were
really sceptics. The
