for a universal exists only in the intellect, whereas whatever exists outside the mind is a determinate, particular reality and therefore not a universal. Each of the celestial spheres is itself a particular; so, were He to know only universals, He would not know any of the existent things. A full discussion of this has been presented elsewhere, where the invalidity of the objections raised by those who deny it—alleging that such knowledge would entail change or multiplicity—has been demonstrated, and it has been made clear that affirming Allah’s detailed knowledge of all things involves no impossibility established by any sound proof.

Indeed, multiplicity with respect to the meanings that subsist in Him is precisely what both rational and scriptural evidences indicate: He is Knowing, Powerful, Living. Knowledge is not power, power is not life, and an attribute is not identical with the One described. Whoever conflates one attribute with another, or declares the attributes to be the very essence, has fallen into the height of sophistry.

Moreover, He is the Creator of all the worlds—angels, jinn, and humankind—and the One who endows them with knowledge. It is inconceivable that He should make another being knowledgeable while He Himself is not knowledgeable, for knowledge is a perfection, and the one who knows is more perfect than the one who does not. Every perfection the creature possesses comes from the Creator; thus it is impossible that the creature be more perfect than the Creator. Likewise, among the contingent, originated beings there are those who possess knowledge, and the Necessary, Pre-eternal Creator is more perfect than any contingent, originated being; accordingly, it is impossible that an existent be characterized by perfection