Tahafut_al-Tahafut-transl-Engl-van-den-Bergh

from Him? For this is not even necessary in voluntary acts,
and how could it be necessary in natural acts? For the
movement of a stone from the top of a mountain can occur
through a voluntary propulsion which implies knowledge of
the principle of motion, but does not imply knowledge of all
the consequences which may occur through its knocking and
breaking something. ‘ And to this again the philosophers
have no answer.
I answer:
The answer to this is that the Agent whose knowledge is of the highest
perfection knows everything which proceeds from Him and which
proceeds from that which proceeds from Him, and so from the first term to
the last. And if the knowledge of the First is of the highest perfection, the
First must know everything that proceeds from it either mediately or
immediately, and its knowledge need not be of the same kind as our
knowledge, for our knowledge is imperfect and posterior to the thing
known.
Then Ghazali says, answering the objection he brought forward against
the philosophers:
I say:
If, however, the philosophers should say: ‘If we declared
that the First only knows its own self, this would be a very
reprehensible doctrine, for all other beings know themselves
and know the First, and would therefore be superior to it; and
how can the effect be superior to the cause?
This is an insufficient answer, for it opposes a rational argument with a
moral one.
Then Ghazali answers this and says:
We should answer: ‘This reprehensible doctrine is a
necessary consequence for those who follow the
philosophers in denying the Divine Will and the production of
the world, and one must either adhere to it as the other
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