instance the word Jalal is applied both to great and small; and sarim to light and darkness. We have no definition which can embrace both these kinds of knowledge, as some of the Mutakallimun of our times have thought. We have treated this question separately, at the request of some of our friends.
How can it be supposed that the Peripatetic Philosophers say that God has no knowledge of particulars when they are of opinion that man is sometimes warned of the coming vicissitudes of the future through visions, and that he gets these admonitions in sleep, through a great and powerful Director, who directs everything? These philosophers are not only of opinion that God has no knowledge of details such as we have but they also believe that He is ignorant of universals. For all known universals with us are also the effect of the existence of a thing, while God's knowledge is quite other than this. From these arguments it is concluded that God's
