sensation itself is identical to motion itself, animal nature itself to the capacity for speech itself, and the capacity for neighing itself to the capacity for braying itself.

How aptly these people fall under the words of Allah Most High:

“Those who deny Our signs are deaf and dumb, in darkness. Whomever Allah wills, He leads astray, and whomever He wills, He places on a straight path.”
(al-An‘ām, 39)

And His words:

“And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, eyes with which they do not see, and ears with which they do not hear. They are like cattle; rather, they are further astray. It is they who are heedless.”
(al-A‘rāf, 179)

And His words:

“And they will say, ‘If only we had listened or reasoned, we would not have been among the companions of the Blaze.’”
(al-Mulk, 10)

As for Ibn Rushd’s statement, “The knower and knowledge being one and the same is not impossible; rather, in matters of this kind, their meanings must ultimately coincide,” the reply to him is:

This is among the most flagrant instances of obstinate denial, sophistry, and falsehood. His assertion, “If the knower knows by virtue of knowledge, then that by which the knower knows has all the more reason to be a knower,” and the rest of his argument are utterly unsound. It is like saying, “If someone strikes by virtue of striking, then striking has all the more reason to be a striker; and if someone who stands