established; and that is what has been sought.” This is the general proof of the Priority of God, and by it the _mukallaf_ escapes from the noose of _taqlid_, the remainer in which will abide eternally in the Fire, according to the opinion of Ibn al-Arabi and as-Sanusi, as has preceded. The third Quality necessary in God is Continuance (_baqa_). The meaning of it is lack of termination of the existence; and the meaning of God’s being continuing is that there is no end to His existence. And the proof of God’s continuance is that if it were possible that any lack could be joined to Him, then He would be a thing originated and would need an originator and then the Circle or the Chain would necessarily follow. A definition of each one of these two has preceded in the proof of Priority and in the explanation that to a thing with which non-existence is possible, priority must be denied. For the existence of everyone to whom non-existence is joined is possible, and everything whose existence is possible is a thing originated, and everything originated requires an originator. But Priority has been established for God by the preceding proof, and non-existence is impossible for everything for which Priority has been established. So the proof of Continuance in God is the same as the proof of Priority. That proof, in short, is that you say, “If Continuance is not necessary in Him, then Priority must be negated of Him. But Priority cannot be negated on account of the preceding proof.” This is the general proof of Continuance, a knowledge of which is incumbent on every individual. And similarly a knowledge of every article is necessary and of its general proof. Then, if some of the articles are known with their proofs, and the rest are not known with their proofs, that is not sufficient according to the opinion of those who do not regard _taqlid_ as sufficient.