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Know that a proof is of two kinds:
The first is limmî, which involves deducing an argument from cause to effect1.
The second is innî, which involves deducing an argument from effect to cause2. This latter is sounder. It is either based on imkân3, which proves the existence of a Chooser through the evidence of equality of the possibility of things existing or not existing, or it is based on hudûth4, which proves the existence of a Creator through the evidence of constant change and renewal in beings.
1 (In the translation of Abdulmajid Nursi, the explanation of this is as follows:
“Like the indication of fire to smoke.”) (Tr.)
2 (In the translation of Abdulmajid Nursi, the explanation of this is as follows:
“Like the indication of smoke to fire.”) (Tr.)
3 (Imkân literally means being possible, possibility, feasibility and practicability. The opposite of necessity, or necessary existence, which is wujûb.
As an Islamic term: Contingent beings. Contingency. The entirety of creation, where existence and non-existence hold equal possibility, and both require a cause to come into existence. Anything that depends on another being in order to exist. Whatever exists other than Al-Wajib Al-Wujûd. Allah, Who is Al-Wâjib Al-Wujûd, chooses their existence through His will and irâdah and gives them a particular essence, a specific form, a distinct identity, particular attributes, qualities full of hikmah and beneficial organs from amongst the infinite possibilities.) (Tr.)
4 [Hudûth: Newly coming into existence. Being new or recent; newness. Essential temporality; the essential newness of origin. Being nonexistent until coming into existence by a cause. The constant change and renewal in beings. Hudûth is the opposite of Qidam, one of Allah’s essential (dhati) attributes.] (Tr.)
Dictionary / Arabic - Turkish Terminology