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Eighth to the Sixteenth Century - Rashid Islamic Center

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Primary Sources • 253itself. But <strong>the</strong> fact that <strong>the</strong> clay was never <strong>to</strong>tally devoid of dimensionsmade it clear <strong>to</strong> him that <strong>the</strong>y were part of its being [as clay].His experiments led him <strong>to</strong> believe that all bodies are composedof two things: (i) a thing similar <strong>to</strong> clay in his experiment on <strong>the</strong> clay,and (ii) <strong>the</strong> three extensions (length, width, and depth) of <strong>the</strong> formin<strong>to</strong> which clay or any o<strong>the</strong>r object is formed. This could be a ball, ablock, or ano<strong>the</strong>r figure <strong>the</strong> clay might have. Thus, he realized tha<strong>the</strong> could not comprehend physical things at all unless he conceivedof <strong>the</strong>m as compounded of <strong>the</strong>se two fac<strong>to</strong>rs, nei<strong>the</strong>r of which couldsubsist without <strong>the</strong> o<strong>the</strong>r.He deduced that <strong>the</strong>re is a variable fac<strong>to</strong>r—<strong>the</strong> form of <strong>the</strong> bodies.This can have many different faces, and three properties of extension(length, width, and depth) correspond <strong>to</strong> this form. The o<strong>the</strong>r fac<strong>to</strong>r,which remains constant like <strong>the</strong> clay of <strong>the</strong> example, corresponds <strong>to</strong>materiality in all o<strong>the</strong>r bodies. In philosophy <strong>the</strong> fac<strong>to</strong>r analogous <strong>to</strong><strong>the</strong> clay is called hyle,or matter. This is pure matter, devoid of forms.Now that his thinking had achieved a certain level ofsophistication and he could use <strong>the</strong> faculties of his mind, he feltalien and alone because <strong>the</strong> sensory world had now receded <strong>to</strong> someextent. This produced a longing for <strong>the</strong> familiar world of <strong>the</strong> senses.He disliked <strong>the</strong> notion of <strong>the</strong> unqualified body—a thing he couldnei<strong>the</strong>r possess nor hold. He reverted <strong>to</strong> <strong>the</strong> four simple objects hehad already examined.First he reexamined water. He found that when left <strong>to</strong> itself, in itsown natural form, it was cold and moved downward; but if warmed byfire or <strong>the</strong> heat of <strong>the</strong> sun, its coldness departed, only its tendency <strong>to</strong>fall re mained as its property. If it were heated vigorously, this secondproperty also disappeared; in fact, now [water] gained <strong>the</strong> [opposite]tendency: it rose upward. In this way, both primary properties of waterwere changed. He concluded that once <strong>the</strong> two original propertieswere gone, <strong>the</strong> form of water must have left this body, since it nowexhibited behavior character istic of some o<strong>the</strong>r form. Hence, a newform, not previously present, must have come in<strong>to</strong> existence, givingrise <strong>to</strong> behavior unlike that it had shown under its original form.Hayy now knew for sure that all that comes in<strong>to</strong> existence musthave a cause. A vague and diffused notion of cause of forms nowappeared <strong>to</strong> him. He went over <strong>the</strong> forms he had known beforeand realized that all of <strong>the</strong>se forms had come in<strong>to</strong> existence due <strong>to</strong>

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