believing that such knowledge must, with still greater reason, be attributed to his Lord, Mighty and Majestic. In doing so, he believes nothing contrary to either his sensory experience or his reason.

Sixth: when a human being knows that someone else can simultaneously bring to mind complex matters of knowledge that he himself cannot, this provides him with evidence that the Lord of all worlds is all the more rightly described as knowing complex matters beyond the servant’s capacity.

Seventh: the servant knows that his Lord governs the affairs of the heavens and the earth simultaneously, without one affair distracting Him from another. It is known that such governance requires more than knowledge: it also requires power, will, and wisdom. Yet the servant knows that he himself is incapable of anything comparable. All the more, then, should he believe that his Lord knows all things, even though he himself is incapable of such knowledge.

In short, this is one of the arguments he mentioned in establishing this premise. The same applies to what he subsequently says concerning Allah Most High’s power, hearing, and sight, as we shall relate.