And his sound arguments entail that He knows changing things, and that He knows universals and particulars, as we shall show by quoting his own words.

Likewise, Abū al-Barakāt affirmed His knowledge of universals, particulars, and changing things. However, concerning divine decree and His knowledge of what is infinite, he expressed an objectionable view, which we shall mention, Allah willing.

Whenever a speculative theologian or philosopher advances a position on knowledge that contradicts the prophetic texts, that position necessarily contradicts his own sound principles and conflicts with the plain dictates of reason.

This is why their positions on knowledge are so deeply unsettled.

[Section. Returning to Ibn Sīnā’s discussion of Allah’s knowledge]

Section.

Returning to Ibn Sīnā’s discussion of Allah’s knowledge

We have already cited Ibn Sīnā’s statements establishing that He, glorified is He, knows what He brings into existence. He said:

“The Necessary Existent must apprehend His own essence through His own essence, as has been established, and apprehend what comes after Him insofar as He is its cause and the source of its existence. He apprehends all other things in respect of their necessity within the ordered chain descending from Him, vertically and horizontally.”

Here he states that His knowledge of Himself entails His knowledge of what He brings into existence. As for establishing that He knows Himself, that will follow, Allah Most High willing.