even if what He knows is supposed not to have been brought into existence by Him, just as He knows nonexistent and impossible things, which are not brought into existence, and knows hypothetical situations. For example, He says:

“If they were sent back, they would return to what they were forbidden.” [al-An‘ām: 28]

And He says:

“Had there been in the heavens and the earth gods besides Allah, both would have fallen into ruin.” [al-Anbiyā’: 22]

Yet the existence of another god besides Him is impossible. Thus, His knowledge of something does not depend on its having been brought into existence by Him. Rather, its having been brought into existence by Him is evidence that He knows it, but the converse does not follow.

Likewise, His knowledge of Himself necessarily entails His knowledge of His creatures, even if His knowledge of Himself is not the cause of His knowledge of His creatures.

These profound meanings should therefore be carefully considered, for doing so reveals the many demonstrative arguments establishing His knowledge—contrary to those who say, “We can establish His knowledge only through His will,” or something similar.

Likewise, the greater people’s need to know something, the more abundant Allah makes the evidence by which they may know it. This includes the evidence by which He Himself is known, the evidence of His Messenger’s prophethood, and the evidence establishing His power and knowledge, among other things. These proofs are numerous and conclusive, although some people may find narrow what Allah has made ample for those He has guided. Similarly, some people are beset by doubt and sophistry concerning certain matters known through sense perception or reason which the vast majority of people do not doubt.

The point here is that Allah brought us out of our mothers’ wombs knowing nothing, so acquiring knowledge requires causes beyond ourselves. Some things we know