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

I say:
But one may say: Why is this impossible according to
you? For it only means that the Eternal is the cause of the
occurrence of the temporal beings through intermediaries,
and that afterwards the occurrence of these temporal beings
becomes the cause of the knowledge which the Eternal has
of them. It is therefore as if Hemere Himself the cause of this
knowledge reaching Him, although it reaches Him through
intermediaries. And if you say that this is like subjection, let it
be so, for this conforms to your doctrine, since you say that
what proceeds from God proceeds in the way of necessity
and nature, and that He has no power not to do it, and this
too resembles a kind of bondage, and indicates that He is as
it were under necessity as to that which proceeds from Him.
And if it is said that this is no constraint, since His entelechy
consists in the fact that He makes everything proceed from
Himself, and that this is no subjection, then we answer that
His entelechy consists in knowing everything, and if it is true
to say that the knowledge which we receive in conjunction
with everything that happens is a perfection for us, , not an
imperfection or subjection, let the same be the case with
respect to God.
The summary of this first objection against the philosophers, which is a
refutation of their theories, not of the fact itself, is that ‘according to your
principles, philosophers, there exists an eternal being in which temporal
beings inhere, namely the sphere; how can you therefore deny that the
First Eternal is a subject in which temporal beings inhere? ‘ The Ash’arites
deny this only because of their theory that any subject in which temporal
beings inhere is itself a temporal being. And this objection is dialectical, for
there are temporal beings which do not inhere in the eternal, namely the
temporal beings which change the substance in which they inhere; and
there are temporal beings which inhere in the eternal, namely the temporal
beings which do not change the substance of their substratum, like the
local movement of the moving body and transparency and illumination;’
and further there is an eternal in which no movements and no changes
inhere at all, namely the incorporeal eternal; and there is an eternal in
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