both those that have been advanced and those that have not, until our inquiry reaches an argument that cannot be refuted or invalidated by another argument, so that we may discern the truth of the matter.”

He then said:

“Chapter Fourteen: Explaining the Statements of Those Who Say That Allah Does Not Encompass All Existing Things in His Knowledge

Aristotle said the following in the Metaphysics:

‘As for the manner in which it is the First Principle, there is a difficulty. For if it is intellect yet does not apprehend, like a learned man asleep, this is impossible.

And if it does apprehend, is its actual apprehension, then, of something other than itself? Its substance is not what it apprehends; rather, it has the potential for this, and on this account it would not be a substance. If this substance has this character—I mean that it is intellect—it must apprehend either itself or something else.

If it apprehends something else, it must either always apprehend one thing or apprehend many things.

If its apprehension concerns many things, then what it apprehends is separate from it. Its perfection would therefore lie not in apprehending itself, but in apprehending something else, whatever that might be.

Yet it is impossible for its perfection to lie in apprehending something other than itself, since it is a substance at