And they treat such a division as evidence that each of its categories is possible in external reality. They may even call this a rational demonstration, although it is among the most unsound arguments. It is like saying:

“Every existent either subsists independently, subsists in another, or subsists neither independently nor in another.”

This does not imply that an existent could subsist neither independently nor in another. Rather, its impossibility is self-evident, and rational people agree that it is impossible.

Similarly, one might say: “Every existent is either beginningless, originated, or neither beginningless nor originated.” Likewise: “Every existent is either necessary, contingent, or neither”; and: “Every existent is either a creator, a created thing, or neither a creator nor a created thing.” Similarly: “Either knowing, ignorant, or neither knowing nor ignorant”; and: “Either alive and dead, or neither alive nor dead.”

Rational people agree that these divisions and others like them establish neither the possibility of each category nor its existence in external reality. Rather, they agree that an existent is either necessary or contingent, either beginningless or originated, and either subsists independently or subsists in another.

As for classifying everything that subsists independently as living or dead, knowing or ignorant, and capable or incapable, the great majority of rational people also regard this as valid. This is the position of those who affirm Allah’s Most Beautiful Names: that He is living, possesses knowledge, and has power.