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The proof concerning ikhtirâ’ indicated by the âyah 1 اَلَّذي خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْis this: Allah Ta‘âlâ gave to every species and all the members of each species a particular being which is the source of its particular works and the origin of the perfections of which it is worthy. Since all species are contingent (imkân) and since the continuous chains of species are bâtil, no species can continue to azal. Also, the constant transformation and change in the ‘âlam prove through observation that some species are newly created (hudûs)2 , and through rational necessity, they prove that some other species newly come into existence (hudûs). It has also been established by biology and botany that there are more than two hundred thousand sorts of species. An Âdam and a forefather are necessary for those species. The mystery of contingency (imkân) and newly coming into existence (hudûs) prove necessarily that the Âdam of those species and their forefathers emerged without intermediaries from the hand of the qoudrah of Allah. Therefore, material causes and others, which are imagined in the chains of causes, cannot be imagined at the first creation.