The first premise is exhortative and very elementary. Its fallacy is quite apparent with regard to some aspects of the universe--for instance, the existence of man in some other form than he now possesses; while in some others there is doubt--for instance, whether the movement from the east might change to one from the west and _vice versa_, for this is not known in itself. It is possible that for this there may be a cause the existence of which is not evident, or it may be one of those causes which are hidden from man. It is possible that whatever of these things a man sees, is like one seeing for the first time things of the manufacture of which he is ignorant. For such a man may think that all or parts of the thing may possibly be made in just the opposite fashion from that in which they really are made; and still in spite of this idea the same work may be obtained from them for which they were made. In this case there would be no art in them. But its maker, and one who is associated with the maker in some of his knowledge, know that the whole thing is just the opposite of what that man has seen; and that there is nothing in it but that which is absolutely necessary, or the existence of which makes it more perfect and complete, though outwardly it may not seem quite necessary in it. It is quite clear that this manufactured thing, may in this connection, be taken as an illustration of God’s Creation--praised be its Great Creator. This premise in being exhortative might be fit for all, but being untrue and falsifying the wisdom of the Creator, is not fit for any. It falsifies philosophy, because philosophy is nothing else but the knowledge of the causes of things. If there be no necessary causes for a thing, which make its existence necessary in the form in which it exists, then there is no particular knowledge which may be attributed to the wise Creator. Just as if there had not been some necessary causes for the existence of any manufactured thing, there would have been no art at all, and no wisdom by which its maker might be praised, and which might not be found in any man other than the maker. Where would be found any wisdom in a man, if he could perform all his actions by any member of his body, or without any member at all, so much so that he could see with his ears, as he could see with his eyes, or smell with his eyes as he could with his nose. This is all only falsifying philosophy, and the meaning for which God has called himself Wise (_Hakim_)--High and Holy be his name from such imputations. We find that Avicenna has also adopted this doctrine, for many reasons. He says that everything, except the maker, when taken by itself, may either be possible or allowable. Of the latter--that is, things allowable, there are two kinds: One is allowable as regards its maker, the other is necessary as regards the maker; and possible as regards its essence. The only thing which is necessary, according to all reasons, is the first maker.