(2). Knowledge. "Dost thou not see that God knoweth all that is in the heavens, and all that is in the earth." (Sura lviii. 8). "With Him are the keys of the secret things; none knoweth them but He: He knoweth whatever is on the land and in the sea; and no leaf falleth but He knoweth it; neither is there a grain in the darknesses of the earth, nor a thing green or sere, but it is noted in a distinct writing." (Sura vi. 59). {134} (3). Power. "If God pleased, of their ears and of their eyes would He surely deprive them. Verily God is Almighty." (Sura ii. 19). "Is He not powerful enough to quicken the dead." (Sura lxxv. 40). "God hath power over all things." (Sura iii. 159.) (4). Will. "God is worker of that He willeth." (Sura lxxxv. 16). "But if God pleased, He would surely bring them, one and all, to the guidance." (Sura vi. 35). "God misleadeth whom He will, and whom He will He guideth--God doeth His pleasure." (Sura xiv. 4, 32). As this attribute is closely connected with the article of the Creed which refers to Predestination, the different opinions regarding it will be stated under that head. There has never been any difference of opinion as to the existence of these four attributes so clearly described in the Quran: the difference is with regard to the mode of their existence and their operation. There is, first, the ancient Sifatian doctrine that the attributes are eternal and of the essence of God: secondly, the Mutazilite theory that they are not eternal; and, thirdly, the Ash'arian dogma that they are eternal, but distinct from His essence. There is also great difference of opinion with regard to the next three attributes--hearing, sight, speech. For the existence of the two first of these the following verses are quoted, "He truly heareth and knoweth all things." (Sura xliv. 5). "No vision taketh in Him, but He taketh in all vision." (Sura vi. 103).