 “Considered in themselves” (iḏā uʿtubira bi-ḏāti-hi), the things that find place in existence (al-umūr allatī tadḫulu fī l-wuǧūd) are subject to “two divisions in the intellect”: they are either “not necessarily existent”, and therefore possible, or “necessarily existent” (inherently impossible things do not exist and are excluded from the analysis: Ilāhiyyāt, I, 6, 37, 6–10).