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within the bounds of ordinary possibility, then that is something known through mass transmission—and you too affirm it in many places. If inanimate things can possess life and the attributes that accompany it, it follows that all existing things can possess them. The Creator therefore has an even greater claim to this possibility. If, however, you mean mental possibility—that is, the absence of knowledge that something is impossible—then this applies to Allah, for it is not known to be impossible for Him to possess hearing, sight, and speech.

Sixth argument: It may be said: Grant that knowledge of possibility in external reality is necessary. The possibility of something possessing an attribute may be known through considerations pertaining to it, through the attribute’s presence in something comparable to it, or through its presence in something less entitled to that attribute than it is. It is known that life, knowledge, power, hearing, sight, and speech are established attributes of created beings and are possible for them. Their possibility for the Creator, Most High, is therefore all the more fitting and appropriate, for they are attributes of perfection, and He can possess attributes. Since they are possible for Him, were He not to possess them, He would possess their opposites.

Seventh argument: It may be said: The mere absence of these attributes is intrinsically an imperfection, whether it is called blindness, deafness, and muteness or not. This is known self-evidently. If we suppose two existing beings, one of which hears, sees, and speaks, while the other does not, the first is more perfect than the second. For this reason, Allah, glorified be He, censured those who worshipped things lacking these attributes. Thus the Most High said concerning