The second point:

Knowing that something will happen, reporting that it will, and recording it do not mean that it can dispense with the causes through which it comes about and without which it cannot occur, such as the agent, his power and his will. Believing that it can is the height of ignorance. Scholars agree that this knowledge does not, in itself, bring the known object into existence. Rather, it corresponds to that object as it actually is, neither imparting an attribute to it nor acquiring an attribute from it.

This is comparable to our knowledge of things that preceded us—things that existed before we came into being—as in our knowledge of Allah, His names and His attributes. Scholars agree that such knowledge has no effect on the existence of its object. Some of our knowledge, however, does affect the existence of its object, such as knowledge that prompts us to act and informs us of an action’s nature and extent. Voluntary actions proceed only from someone possessing awareness and knowledge, since will depends upon the presence of knowledge. This distinction within our knowledge—between active knowledge, which affects its object, and receptive knowledge, which has no effect on its object’s existence—settles the question of knowledge.

Some people say that “knowledge” is a receptive attribute that has no effect on its object, as various groups of speculative theologians maintain. Others say that it is, rather, an active attribute that does affect its object, as various groups of philosophers and speculative theologians maintain. The correct view is that it is of “two kinds,” as we have explained.

The same applies to the knowledge of the Lord—blessed and exalted is He. His knowledge of Himself—glorified is He—has no effect on the existence of its object. His knowledge of His creatures, whom He created by His will and volition, however, does affect the existence of the things He knows. And what is said concerning