although a philosopher may assert it, is not something we need; indeed, it is impermissible to say it. Likewise, it is impermissible to say, “His knowledge of the evidence causes His knowledge of what it indicates.” For His knowledge, glorified be He, is not inferential, such that He acquires knowledge of one thing through knowledge of another, whether or not the evidence is a cause.

Rather, this is one of the grounds for criticizing the statements of certain philosophers who have placed His knowledge in this category. His knowledge, glorified be He, is inherent in His own being, and His holy being necessarily entails knowledge of everything. This is indicated by His saying, exalted be He:

“Does He who created not know, while He is the Subtle, the All-Aware?” [al-Mulk: 14]

For He is in Himself the Subtle, the All-Aware; it is impossible for anything to be hidden from Him.

The point here, however, is that His knowledge of Himself entails His knowledge of His creation. Thus, it is impossible for Him to know Himself completely without knowing His creation. Accordingly, we infer from His knowledge of Himself that He knows His creation, just as we infer from anything that which it necessarily entails, although He, glorified be He, has no need of any such inferences.

Hence, one true proposition is the statement, “Knowledge of the cause entails knowledge of the effect”—meaning knowledge of the cause in its entirety, namely the complete cause. Thus, if we know that a piece of wood has caught fire and that the fire will not be extinguished, we know that it will burn.

He, glorified be He, is the Lord and Sovereign of everything, and through His will and power He necessitates every existent. His knowledge of Himself therefore entails His knowledge of His creatures to a greater degree than