Tahafut_al-Tahafut-transl-Engl-van-den-Bergh

I say:
And in the same way you affirm that the knowledge of
particular events is an imperfection. And if it is true that we
can know all particular events and perceive all sensible
things, whereas the First cannot know anything of the
particulars nor perceive anything of sensible things without
this implying any imperfection in the First, it may also be
permitted to ascribe to others knowledge of the intelligible
universals but to deny it of the First without this implying any
imperfection in the First. There is no way out of this.
This is the proof of those who say that the First knows only itself, and we
have already spoken of the theory of those who combine the doctrine that
the First knows only itself with the theory that it knows all existents; and for
this reason some of the best known philosophers affirm that God the
Creator is Himself all existents and that He grants them in His
benevolence, and there is no sense in repeating ourselves. The premisses
used in this section are common dialectical propositions, since they all
belong to those which compare the Divine to the empirical, although no
common genus unites these two spheres and they do not possess any
common factor at all. In general his discussion in this section, when he
argues with Avicenna, who adduces the argument of those philosophers
who believe that God in knowing Himself must know other things, since
He must necessarily know what proceeds from Himself, and all the other
assertions of Avicenna to prove this, which he relates, and which he uses
himself again to refute Avicenna, are all taken from human conditions
which he tries to refer to the Creator; and this is false, since the terms of
these two types of knowledge are predicated equivocally.
Avicenna’s assertion that any intelligent being from whom an act
proceeds knows this act is a true proposition; not, however, in the sense in
which the word ‘knowledge’ is used of the human intellect, when it
understands a thing, for the human intellect is perfected by what it
perceives and knows, and is affected by it, and the cause of action in man
is the representation he forms in his intellect. ‘ And Ghazali argues against
this kind of proposition by saying that when a man acts and there follows
from his act another act and from the second act a third and from the third
a fourth, it is not necessary that the conscious agent should know all the
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