It may be said to them:

Particular things, such as two human beings or two existing entities—whether both are posited as necessary or contingent, or one of them is posited as such—do not share one and the same thing present in each, whether it is called an essential constituent or not. This human being does not agree with the other in his own particular humanity; rather, he agrees with him in humanity without qualification. Such unqualified humanity cannot subsist in a particular individual. Thus, the humanity in which they agree cannot itself exist in external reality, let alone constitute anything essentially. Particular things do not subsist in it, and only what is specific to them, and shared by nothing else, can constitute them essentially.

Nothing can ever constitute this particular human being essentially, subsist in him, be a necessary concomitant of him, or occur in him as an accidental attribute unless it is specific to him, whether it is a substance or an accident. Just as his hand, foot, and head are specific to him, so too everything that subsists in his body and soul—life, the faculty of speech, sensation, movement, corporeality, and so forth—is specific to him and does not subsist in anyone else.

Let the discerning, intelligent reader reflect carefully on this point. Going astray concerning it has caused corruption in human reason and religion whose extent is known only to Allah, glorified and exalted is He.

Confusion on this point has bewildered these logicians and those who imitated and followed them, so that they have gone far astray in logical reasoning and metaphysics,