know particulars by any created knowledge, one of the conditions of which is its being created by them, by which it is an effect and not a cause. This is the last of the things about it which must be remembered. For our reason leads us to the fact that God is the Knower of things, all of them emanating from Him. This is so because He is a knower, not because of His existence, nor of His existence in any form, but only because of His being a Knower. God has said "Shall not He know all things who hath created them, since He is the sagacious, the knowing"[1] The arguments also tell us that He knows by a knowledge which may be akin to created knowledge. So it is necessary that there should be some other knowledge for the existent things—and this is the eternal of God. Moreover, how is it possible to suppose that the Peripatetic Philosophers think that the eternal knowledge does not include particul-
- ↑ Quran lxvi, 14.
