the quiddity; that those necessary attributes are divided into a necessary constitutive attribute intrinsic to the quiddity, a separable accidental attribute that does not constitute it, and an attribute necessary to its external existence but not to its external quiddity—all of this is false for numerous reasons. This has been explained at length elsewhere, where it was shown that attributes are divided only into those inseparable from the thing described and those merely accidental to it, as held by the rational scholars of every Muslim group. Their discourse concerning definition and demonstration was also explained, as was the fact that their discourse on matters plainly known by reason is sounder than that of the Greek philosophers and those who followed them while claiming affiliation with religious communities](1).

Moreover, the very fact that the human being came into existence is how his Maker is known(2) through it(3). The same applies to everything that is witnessed(4) to come into existence. This method is mentioned in the Quran(5).

Furthermore, existence necessarily entails affirming a pre-eternal Originator who is necessary in Himself(6). We know that some existing things came into being; hence, it is necessarily known that what exists(7) is divided into that which is pre-eternal and necessarily existent in itself and that which was brought into existence.

[Ways of Establishing That the World Came into Being]

As for the world’s having come into being, this can be known(8) through revelation and reason. Knowledge of the Maker may be attained either necessarily and through innate disposition, or by observing created things come into existence(9),