The subtle question, however, is this: when the object of hearing, sight, or knowledge comes into existence, and He hears and sees it and knows it to exist, is this identical to what existed before that object came into existence, or is there an additional element?

As for the assertion of some philosophers that He knows only universals, this is among the most abominable and evil assertions. For this reason, no group within the Muslim community has espoused it. These philosophers are worse than those among the Qadarīs and others who deny eternal knowledge.

As for his statement that the philosophers do not say that He does not know particulars, but rather hold that He does not know them through temporally originated knowledge, and his denial that the Peripatetic philosophers deny His knowledge of the particulars of the world, this demonstrates his extreme, unwarranted partisanship for these philosophers and his ignorance of their actual doctrine. He invariably champions Aristotle, the author of the teachings on logic and metaphysics.

Aristotle’s discussion of the question of knowledge is well known and is set out in his book Metaphysics. Abū al-Barakāt, the author of al-Mu‘tabar, and others have quoted his exact words. Abū al-Barakāt refuted him on this matter despite his great esteem for him.