If now that it is clear that none of these methods are in accordance with that by which the Law invites all the people, according to the difference in their dispositions, to a confession of the existence of God, it may be asked: What is that method which the Law has laid down in the Divine Book, and upon which the Companions of the Prophet depended? We would say that the method which the Divine Book has adopted, and by which it has invited all to believe, is, when thoroughly investigated from the Quran, dependent upon two principles. The one is a knowledge of God’s solicitude for man, and the creation of everything for his sake. We would call this the argument of solicitude. The second is the creation of the essences of the existent things, as for example, the creation of life in the minerals, and feeling and intelligence. We would call this method the “argument of creation.” The first method is founded upon two principles: first that all the existent things suit man; secondly, that this suitability must have existed in the mind of the Maker before He intended to make the object in question, for it cannot be obtained by chance alone. Now their suitability for the existence of man can be easily ascertained by the suitability of day and night, sun and moon, for the existence of man. Such is also the case with the suitability of the four seasons, and of the place in which he lives, that is, the earth. It is also apparent with respect to animals, vegetables, and minerals; and many other things, such as rain, rivers, seas, the whole of the earth, water, fire and air. It is also evident from the different members of his body, on account of their suitability for the preservation of his life and existence. On the whole, a knowledge of the benefit derived from all the existent things may be included in it. So it is necessary for a man who wants to know God perfectly, to investigate the benefits derived from existent things. In the argument of creation is included the existence of the animal world, the plant world, and the heavens. This method is again based upon two principles, which can be found out by every man by his very nature. The one is that all things have been made and created. This is quite clear in itself, in the case of animals and plants, as God has said, “Verily the idols which ye invoke, beside God, can never create a single fly, though they may all assemble for that purpose.”[34] We see an inorganic substance and then there is life in it. So we know for certain, that there is an inventor and bestower of life, and He is God. Of the heavens we know by their movements, which never become slackened, that they work for our benefit by divine solicitude, and are subordinate to our welfare. Such an appointed and subordinate object is always created for some purpose. The second principle is that for every created thing there is a creator. So it is right to say from the two foregoing principles that for every existent thing there is an inventor.