the third is that the souls of human beings are substances that exist in themselves not as a body or matter nor are they imprinted in matter. they are created according to what ibn sina and the investigators among them chose and they have a possibility before their occurrence but they have no essence or matter. so their possibility is an additional description and does not go back to the ability of the able and to the doer so to what does it go back? so this problem turns against them.
والثالث أن نفوس الآدميين عندهم جواهر قائمة بأنفسها ليس بجسم ومادة ولا منطبع في مادة. وهي حادثة على ما اختاره ابن سينا والمحققون منهم، ولها إمكان قبل حدوثها وليس لها ذات ولا مادة. فإمكانها وصف إضافي ولا يرجع إلى قدرة القادر وإلى الفاعل، فإلى ماذا يرجع؟ فينقلب عليهم هذا الإشكال.