They encompass the forms. This, then, is none other than the very existence (wujūd) of the Real (al-Ḥaqq). Once you have understood this, you may say, if you wish, that Allah has taken His knowledge from non-existence, or, if you prefer, you may say that He has taken this knowledge from existence (wujūd), that is, from His Essence (Dhāt).
Undoubtedly, His Essence (Dhāt) precedes the relation of knowledge to the Essence. The Essence, from every aspect,