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Furthermore, imagining the division of some species from others is bâtil. For, an interbreed species mostly cannot start new chains through reproduction. Since the origins and beginnings are thus, the successive members will also be thus. How can it be imagined that the simple, lifeless natural causes, which lack intelligence and will, are capable of the creation of these chains, which astounds the mind, and of bringing individual beings into existence out of nothing (ikhtirâ’) each of which is a wonderous art and miracle of Qoudrah? Hence, all those individuals together with their chains testify decisively through the language of their imkân and hudûs to the necessary existence of their Khâliq (Jalla Jalâluhu).

If you were to ask: Although there is this decisive testimony, why do people believe in such dhalâlahs like the matter and its movement being azalî?

You would be told: An indirect and superficial look sees the impossible to be possible like the old man searching the sky for the crescent moon of Eid saw the downward-curving white hair on his eyelid to be the moon. Since man possesses a lofty essence and noble nature, he pursues haqq and haqiqah. Sometimes the bâtil and dhalâlah involuntarily fall into his hand without seeking or searching rather, out of necessity, he accepts them since he looks through his superficial, indirect view. Because he ignores the order of the universe, which is the thread and chain of all hikmahs, and pretends not to see that the matter and its movement and its being azalî are opposed to each other completely, it becomes possible in his indirect view to ascribe the unique embroideries and wondrous art to blind chance and one-eyed coincidence.