 Necessity (by virtue of another or in itself) defines the ways in which an existent exists: if an existent is necessary by virtue of another and therefore in itself possible, it establishes a relation ‘of being caused’ with something other than itself (its cause): it is precisely this relation that explains its existence. If an existent is necessary in itself, there is no causal relation at all (no cause). In this respect, possibility and necessity in existence are to be identified with the notion of need, dependence or link (the former) and with its negation (the latter; Ilāhiyyāt I, 6). Consequently, what is possible is always and inevitably an effect and answers the question why, while what exists necessarily does not refer to any cause and has no “why” (Ilāhiyyāt, VIII, 4, 348, 5–6; cf.VIII, 1, 327, 12–329,4). The Necessary Existent has no cause (cf. Taʿlīqāt, 80, 24–81, 2). It has relations in so far as it is existent (Ilāhiyyāt, VIII, 3, 343, 16–344, 5; cf. Lizzini 2013).