that are numerous, both self-evident and inferential, as has been explained at length elsewhere. It has also been shown that knowledge of the Maker—of Him specifically—is innate and self-evident; that the heavens, the earth, and everything between them are His creation, brought into existence after not existing; that every child is born upon the natural disposition; and that Allah created His servants inclined to worship Him alone. But the devils among humans and jinn corrupted some people’s natural disposition, so that influences arose which turned them away from it.

This is why the messengers said:

“Can there be any doubt about Allah, the Originator of the heavens and the earth?”

When Moses said, “I am a messenger from the Lord of all worlds,” Pharaoh asked him in denial:

“And what is the Lord of all worlds?”

Moses answered him:

“‘The Lord of the heavens and the earth and everything between them, if you have certainty.’ Pharaoh said to those around him, ‘Do you not listen?’ Moses said, ‘Your Lord and the Lord of your forefathers.’ Pharaoh said, ‘Indeed, your messenger who has been sent to you is surely mad.’ Moses said, ‘The Lord of the east and the west and everything between them, if you would use reason.’”

And when He said to Moses and Aaron:

“Go to Pharaoh and say, ‘We are messengers of the Lord of all worlds.’”

Ibn Rushd said:

“As for the second premise, which states that whatever is contingent