its existence at the time he found it. The argument which the Mutakallimun advance to meet this objection does not by any means deliver us from the doubt. They say that God knows the things before their coming into being, as they would be after they come into existence. If they say that no change occurs, they fall into mistake. If on the other hand they admit a change, they may be asked whether this change was known in the eternal knowledge or not. Thus the first doubt occurs again. On the whole it is difficult to imagine that the knowledge of a thing before and after its existence can be one and the same.
This is the statement of the doubt in the briefest terms possible, as we have put it for your sake. A solution of this doubt requires a very long discussion, but here we intend to state a point which might easily solve it. Abu Hamid (Al Ghazzali) has also tried to solve this doubt in his work: The Refutation of the Philosophers, but his method is by
