His essence would be deficient in itself.

The same applies to what you said about hearing and sight, and about knowledge of particulars subject to time. You agreed with the other philosophers that Allah is exalted above such knowledge, and that the First does not know changing things subject to time, divided into what has been and what will be, because this would entail change in His essence and its being affected.

Denying this of Him would not constitute an imperfection; rather, it would be a perfection. Imperfection lies instead in the senses and the need for them. Were it not for the human being’s deficiency, he would have no need of senses to guard him against whatever might subject him to change.

Likewise, you have claimed that knowledge of particular events is an imperfection. If, then, we know all events and perceive all sensible objects, while the First knows no particulars and perceives no sensible objects, without this constituting an imperfection, then knowledge of intelligible universals may likewise belong to others but not to Him, without this constituting an imperfection in Him. There is no escaping this.”