his existence affirmed as a matter of choice. Such causes belong to originated beings. He thus exists through His own existence and is known through Himself. He did not become known after being unknown, for that would mean a change from His eternal state. He has therefore been known eternally, whereas those who know Him are originated beings, just as He has always been God, whereas those who acknowledge Him as their God are originated beings. Divinity cannot undergo change, nor can any of its attributes depend upon originated things. This knowledge encompasses all creatures, whether still or moving. It is innate, like the angels’ disposition to serve, and is therefore inherent in those subject to religious obligations and those who are not.”

He said:

“The second section: knowledge of lordship. This is specific to those among the children of Adam who are subject to religious obligations. It encompasses their believers and unbelievers and all their groups. It too is necessary knowledge and comes through seeing. This is expressed in His words, glorified is He:

“And when your Lord took from the children of Adam, from their loins, their descendants and made them testify concerning themselves, ‘Am I not your Lord?’ They said, ‘Yes.’

“This occurred outside the time of acquisition and religious obligation. He made Himself known to them through Himself, without intermediaries, taught them the letter tāʾ, and addressed them with the particle of identification. They all acknowledged Him through that knowledge, for they beheld Him as the All-Compelling, the All-Subduing. This is knowledge through which neither faith nor affirmation of divine oneness is attained, because it is an acknowledgment compelled by necessity. The unbeliever has no choice in it; if he had a choice, he would deny it, just as he denied the knowledge of divine oneness. Were it acquired, it would have brought him