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

I say:
in the doctrine of the philosophers, and such a contradiction
arises over this question, since through it either your theory
about the rational soul is refuted or your theory about the
estimative faculty. ‘
Further we say that this contradiction shows that they are
not conscious of the point, which confounds their syllogism,
and it may well be that the origin of their confusion lies in
their statement that knowledge is impressed on a body in the
way colour is impressed on a coloured thing, the colour
being divided with the division of the coloured thing, so that
knowledge must be divided by the division of its substratum.
The mistake lies in the term ‘impression’, since it may well
be that the relation of knowledge to its substratum is not like
that of colour to the coloured object so that it could be
regarded as being spread over it, diffused over its sides and
divisible with it; knowledge might well be related to its
substratum in another way which would not allow its
divisibility although its substratum was divisible; yes, its
relation to it might be like that of perception of the hostility to
the body, ; and the relations of the attributes to their
substrata do not all follow the same pattern and they are not
all known to us with all their details so that we could rely on
our knowledge, and to judge such a question without a
perfect comprehension of all the details of the relation is an
unreliable judgement. In short, we do not deny that what the
philosophers say gives reasonable and predominant reasons
for belief, but we deny that it is known by an evidence which
excludes error and doubt. And it is in this way that a doubt
about it may be raised.
When the premisses which the philosophers use are taken in an
indefinite way the consequence Ghazali draws is valid. For our assertion
that every attribute inhering in a body which is divisible is divisible through
the divisibility of the body can be understood in two ways. First it may be
meant that the definition of every part of this attribute which inheres in the
particular body is identical with the definition of the whole: for instance the
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