This opinion is extremely incorrect. Because that which is possible in itself and its essence, will not possibly turn a necessity beyond its maker, but by a change of the possible nature into a necessary one. If it be said that by these words he means “Possible with regard to itself”, that is, when the maker arises it will rise also, then we would say that this rising is impossible. But this is not the place to discuss the matter with this man. We ventured to talk of him, because of the many views which he has invented. Now we would return to our former theme. The second premise, which says that every transient thing is created, is not in itself obvious. The philosophers have differed about it. Plato allows that the apparently transient thing may be eternal, while Aristotle denies it. It is a very intricate matter, and cannot be made clear except to the philosophers, that is, learned men, whom God has set apart for His knowledge, and has in His Book, coupled their witness with that of Himself and His angels. Abul Maali has tried to make the premise clear by some other premises. First, that there should be something unique in every transient thing, which may make it more preferable by one of the two qualities. Second, that this particular thing cannot be any other than that intended. Third, that the thing which exists by intention is created. Then he says that a transient thing comes into existence by our intention, that is it is produced by previous volition. For all the actions are performed either by nature or by intention. And nature is not one of the passing things which are alike, that is, it not only creates the dissimilar but does the both. For instance, sea-anemone will absorb the yellow lob in the right side of the body and not in the left. But intention is the thing which is particularly applicable to a thing opposed to its like. Then he adds that the universe is like its creation and exists in the position in the atmosphere where it was made. By the void he means another void in which the world was made. So he concluded that the universe was made by intention. The premise which says that it is intention which fixes the shape of a thing, is correct, but that universe is surrounded by a void is wrong, or at least not clear. Then again according to their notions, his act of placing the void is bad. That is, it must be eternal, otherwise it would require another void for it. The premise saying that in this connection intention is nothing but a created thing is not clear. For the intention of an action is connected with the desired act itself, for it is one of its adjuncts. And it is clear that when one adjunct is found with the action the other must be there, for example the father and the son. If one be found potentially the other must also be so. Hence if the intention of the action is created, then necessarily the desired act must also be created. If the intention of the action be eternal,