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CHAPTER XVIII
HAVING shown in the preceding chapter that of all living beings mankind alone is directly under the control of Divine Providence, I will now add the following remarks: It is an established fact that species have no existence except in our own minds. Species and other classes are merely ideas formed in our minds, whilst everything in real existence is an individual object, or an aggregate of individual objects. This being granted, it must further be admitted that the result of the existing Divine influence, that reaches mankind through the human intellect, is identical with individual intellects really in existence, with which, e.g., Zeiḍ, Amr, Kaled and Bekr, are endowed. Hence it follows, in accordance with what I have mentioned in the preceding chapter, that the greater the share is which a person has obtained of this Divine influence, on account of both his physical predisposition and his training, the greater must also be the effect of Divine Providence upon him, for the action of Divine Providence is proportional to the endowment of intellect, as has been mentioned above. The relation of Divine Providence is therefore not the same to all men; the greater the human perfection a person has attained, the greater the benefit he derives from Divine Providence. This benefit is very great in the case of prophets, and varies according to the degree of their prophetic faculty: as it varies in the case of pious and good men according to their piety and uprightness. For it is the intensity of the Divine intellectual influence that has inspired the prophets, guided the good in their actions, and perfected the wisdom of the pious. In the same proportion as ignorant and disobedient persons are deficient in that Divine influence, their condition is inferior, and their rank equal to that of irrational beings: and they are "like unto the beasts" (Ps. xlix. 21). For this reason it was not only considered a light thing to slay them, but it was even directly commanded for the benefit of mankind. This belief that God provides for every individual human being in accordance with his merits is one of the fundamental principles on which the Law is founded.

Consider how the action of Divine Providence is described in reference to every incident in the lives of the patriarchs, to their occupations, and even to their passions, and how God promised to direct His attention to them. Thus God said to Abraham, "I am thy shield" (Gen. xv. 1); to Isaac, "I will be with thee, and I will bless thee" (ibid. xxvi. 3); to Jacob, "I am with thee, and will keep thee" (ibid. xxviii. 15); to [Moses] the chief of the Prophets, "Certainly I will be with thee, and this shall be a token unto thee" (Exod. iii. 12); to Joshua, "As I was with Moses, so I shall be with thee" (Josh. i. 5). It is clear that in all these cases the action of Providence has been proportional to man's perfection. The following verse describes how Providence protects good and pious men, and abandons fools; "He Will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail" (1 Sam. ii. 9). When we see that some men escape plagues and mishaps, whilst others perish by them, we must not attribute this to a difference in the properties of their bodies, or in their physical constitution, "for by strength shall no man prevail"; but it must be attributed to their different degrees of perfection, some approaching God, whilst others moving away from Him. Those who approach Him are best protected,