 In passing from the First as intelligence to the First as causing being, Fârâbi is passing, in kalâm terms, from God’s attributes to God’s acts. His account of the First as intelligence was perhaps less concerned to show that God has knowledge, more concerned to show that God’s knowledge is identical with his essence, and to show in consequence the differences between the way that God knows and the ways that other things know. His account of the First as causing being to other things, or (in kalâm terms) of God’s act of creation, does not attempt to deduce, starting from what we have shown about the First, that it must create other things rather than remaining in isolation. He does say that