the specious objection undermining the proof of a necessary existent. Yet he constantly invokes an analogous objection, weaker than this one, to deny Allah’s being above and other matters established by revelation and reason. He says that affirming these entails attributing corporeality to Allah, and that those who disagree with him concerning corporeality are ignorant.

Had he given the matter due consideration, he would have known that compound ignorance, let alone simple ignorance, is more properly attributed to anyone who follows such a path. Someone who doubts the more obvious and rationally evident of the two matters—a matter that no one in earlier or later generations has ever doubted—is more deserving of being called ignorant than someone who affirms what the prophets, the Messengers, their followers, and all rational people among the children of Adam, past and present, have affirmed, and knows it to be established by conclusive proofs.

For no human being has ever considered it possible for the world to have an agent, and for that agent to have another agent, and so on without end, without there being an agent who exists