true in a contingent way. al-Farabi uses the following example; if we argue truly that Zayd will take a trip tomorrow, then he will, but crucially:There is in Zayd the possibility that he stays home....if we grant that Zayd is capable of staying home or of making the trip, then these two antithetical outcomes are equally possibleal-Farabi's argument deals with the dilemma of future contingents by denying that the proposition P "it is true at that Zayd will travel at " and the proposition Q "it is true that at that Zayd travels" would lead us to conclude that necessarily if P then necessarily Q. He denies this by arguing that "the truth of the present statement about Zayd's journey does not exclude the possibility of Zayd’s staying at home: it just excludes that this possibility will be realized". Leibniz Leibniz gave another response to the paradox in §6 of Discourse on Metaphysics: "That God does nothing which is not orderly, and that it is not even possible to conceive of events which are not regular." Thus, even a miracle, the Event by excellence, does not break the regular order of things. What is seen as irregular is only a default of perspective, but does not appear so in relation to universal order, and thus possibility exceeds human logics. Leibniz encounters this paradox because according to him: Thus the quality of king, which belonged to Alexander the Great, an abstraction from the subject, is not sufficiently determined to constitute an individual, and does not contain the other qualities of the same subject, nor everything which the idea of this prince includes. God, however, seeing the individual concept, or haecceity, of Alexander, sees there at the same time the basis and the reason of all the predicates which can be truly uttered regarding him; for instance that he will conquer Darius and Porus, even to the point of knowing a priori (and not by experience) whether he died a natural death or by poison,- facts which we can learn only through history. When we carefully consider the connection of things we see also the possibility of saying that there was always in the soul of Alexander marks of all that had happened to him and evidences of all that would happen to him and traces even of everything which occurs in the universe, although God alone could recognize them all. (§8)