two premises. Rather, one states whatever provides clarification and proof, whether it consists of one premise, two, or more. Where general guidance is intended—as in the Quran, which Allah sent down as an explanation for mankind—the proofs presented are those that benefit people generally. Here, only their general categories can be explained. What is specific to each individual, however, cannot be encompassed by a general rule and set out in words. Rather, what troubles him is dispelled through means particular to him, such as his supplication for himself, someone addressing him in a manner suited to his circumstances, his reflection on matters specific to his situation, and the like.

Furthermore, the syllogism they describe does not yield knowledge of any particular existing thing. Moreover, each of those universal propositions can be known by means easier than their syllogism. No universal proposition is known through their syllogism without its particulars being knowable independently of it—and perhaps more easily. For knowledge of particular things may be clearer than knowledge of universals. This is discussed at length elsewhere.

The point here is that the aim is knowledge, and the way to it is proof. Whoever knows the proof for the conclusion he seeks knows that conclusion, whether or not he arranges it in their syllogistic form. Whoever does not know its proof gains nothing from their syllogism. Nor can it be said that their syllogism distinguishes sound proofs from unsound ones. Only an ignorant person who does not understand the true nature of their syllogism would say this, for their syllogism concerns nothing beyond the structure and form of a proof. As for whether a particular proof entails its conclusion, their syllogism contains nothing that addresses