 On the social side of religion, he added a fourth subdivision to practical philosophy (in addition to ethics, household management, and politics) which he called “the discipline of legislating” (al-ṣināʿa al-shāriʿa, Kaya 2012; Kaya 2014; Gutas 2014a, 470–471, 497). As mentioned above, the prophet, through his supremely developed ability to hit upon the middle of terms of syllogisms, acquires all knowledge (all the intelligibles actually thought by the active intellect) “either at once or nearly so.” This acquisition “is not an uncritical reception [of this knowledge] merely on authority, but rather occurs in an order which includes the middle terms: for beliefs accepted on authority concerning those things which are known only through their causes possess no intellectual certainty” (GS 5, De anima, 249–250; transl. Gutas 2014a, 183–184). With this secure and syllogistically verified knowledge, the prophet then is in a position to legislate and regulate social life as well as have a legitimate ground for gaining consent. The subjects of all parts of practical philosophy are covered briefly also at the very end of The Cure, as follows: