He had said earlier:

“For one of their principles is that the infinite whose existence is possible is that beyond which something always exists; I mean that it can always be added to.”

He continues, up to his statement:

“We do not say that after this revolution there are infinitely many revolutions, for this would entail that, ten thousand years after the revolution that occurred today, there are infinitely many revolutions, and that after the revolution indicated there are infinitely many revolutions. Whoever reflects on his words will understand what we have said.”

I say:

The discussion of Allah Most High’s knowledge encompassing universals and particulars, and of His will, is set out elsewhere.

This man has raised against these thinkers the well-known question that led Abū al-Ma'ālī to his position on istirsāl: that knowledge encompasses individual substances and kinds of accidents, and extends over individual accidents.

This is not the position of those who say that His knowledge pertains to universals, for that position makes no distinction between substances, kinds of accidents, and individual accidents.

Anyone who understands that universals are universal only in the mind; that everything that exists is a particular entity; that the celestial spheres are particular entities; that the intellects and souls, according to them, are particular entities; and that His holy Self is particular, will see that the assertion of those who say:

“He knows universals, and He knows particulars only