our capacity were such that perceiving what is inferior neither distracted us nor hindered our perception of what is superior, this would not hold.

Moreover, this inferior thing is inferior only in relation to us, and only where things are at variance with our natures and repugnant to our senses—not absolutely, nor in relation to every lowly thing. For excrement tastes to a pig as honey tastes to a human being. If you consider the whole, you will find nothing inferior whose apprehension brings disgrace, whose being known causes harm, or which is better left unperceived than perceived—whether among spiritual or corporeal things, heavenly or earthly things.

How could it be otherwise, when everything on earth and beneath heaven consists solely of the existing elements and what arises from their combination? Their compounds contain nothing besides these elements except celestial powers. None of these things causes harm through being perceived or disgrace through being apprehended, except, indeed, in the case of an individual whose nature is incompatible with it and opposed to it—not absolutely. As for one who transcends opposition and dissimilarity, such a thing can only be disagreeable in a relative sense.

Allah Most High and His angels are too exalted to suffer harm from anything opposed or dissimilar to them, in the form of