can they return as a circle upon themselves, therefore if we trace back we must ultimately reach an ens primum, itself uncaused, which is the cause of all, and this first cause exists of necessity, but not by a necessity caused by anything other than itself. It must be single and unchangeable, free from all accidents, absolute, perfect, and good, and the absolute intelligentia, intelligibile, and intelligens. In itself it possesses wisdom, life, insight, will, power, beauty and goodness, not as acquired or external qualities, but as aspects of its own essence. It is the first will and the first willing, and also the first object of will. It is the end of all philosophy to know this first Cause, which is God, because as He is the cause of all, all can be understood and explained by understanding and knowing Him. That the first Cause is single and one and the cause of all agrees with the teaching of the Qur'an, and al-Farabi freely uses Qur'anic phraseology in perfect good faith, supposing that the Aristotelian doctrine corroborates the doctrine of the Qur'an. The most curious part of al-Farabi's work is the way in which he employs the terminology of the Qur'an as corresponding to that of the neo-Platonists, so that the Qur'anic pen, tablet, etc., represent the neo-Platonic, etc. It may be questioned whether, even in al-Farabi, philosophy really does fit in with Qur'anic doctrine, but the divergence was not yet sufficiently marked to compel attention.
Assured of the conformity of the teaching of Aristotle with the teaching of revelation al-Farabi
