In its existence to the truth, the ratio of the effect or the ratio of the conditional is impossible for the ratio of the conditional to be according to the two schools of thought. We do not say that the conditional is and must be. Rather, we say that if it exists, then there must be the existence of its condition that corrects its existence. We say in the world, according to the doctrine of the Ash’ari theologian, that it must exist because knowledge preceded it. By its being and the possibility of contradiction to the known occurring, and this cannot be said about the conditional and according to the doctrine of the dissenter, who are the wise, it must be because God required the existence of the world for its own sake, so it must be its being as long as it is described by itself in contrast to the condition. So there is a difference, then, between the Ash’arite theologian and the wise in the necessity of the existence of the world to others, so let us call it the attachment of knowledge. Because the world is eternally a cause, just as the Wise One calls the essence a cause, there is no difference, and it is not necessary for the effect to be consistent with its cause in all levels. The cause is prior to its effect in rank. There is no doubt, whether that is prior knowledge or the essence of truth. It is not possible to make sense between what is necessary to exist for itself and what is possible with a temporal gap or temporal determination, because our speech in The first possible existent and time is among the totality of possible things. If it is an existential matter, then the ruling on it is the same as all other [Page 262 of the Cairo edition]

The ruling on possible things, even if it is not an existential matter and it is a ratio, then the ratio occurs with the occurrence of the existent and the effect, a rational occurrence, not an occurrence. Existentially, if there is no temporal separation between truth and creation, then nothing remains but rank.