On the whole, when once it is laid down that the prophets do exist, and that the miracles cannot be performed except by them, they can become a prophecy, that is the miracles which are not in any way fit to be received as a proof for it. This is the method to be adopted with regard to the common people. For the doubts and objections which we have described about unnatural miracles are not perceived by the masses. But if you look intently you will find that the Law depends upon suitable and natural miracles, and not upon unnatural ones. What we have said about this problem is enough for our purpose and for the sake of truth. Problem Third: Of Fate and Predestination. This is one of the most intricate problems of religion. For if you look into the traditional arguments about this problem you will find them contradictory; such also being the case with arguments of reason. The contradiction in the arguments of the first kind is found in the Quran and the Traditions. There are many verses of the Quran, which by their universal nature, teach that all the things are predestined, and that man is compelled to do his acts; then there are verses which say that man is free in his acts and not compelled in performing them. The following verses tell us that all the things are by compulsion, and are predestined, “Everything have We created bound by a fixed degree;”[118] again, “With Him everything is regulated according to a determined measure.”[119] Further, He says, “No accident happeneth in the earth, nor in your persons, but the same was entered in the Book verily it is easy with God.”[120] There may be quoted many other verses on this subject. Now, as to the verses which say that man can acquire deeds by free will, and that things are only possible and not necessary, the following may be quoted: “Or He destroyeth them (by ship-wreck), because of that which their crew have merited; though He pardoneth many things.”[121] And again, “Whatever misfortune befalleth you is sent you by God, for that which your hands have deserved.”[122] Further, He says, “But they who commit evil, equal thereunto.”[123] Again, He says, “It shall have the good which it gaineth, and it shall have the evil which it gaineth.”[124] and, “And as to Thamud, We directed them, but they loved blindness better than the true directions.”[125] Sometimes contradiction appears even in a single verse of the Quran. For instance, He says, “After a misfortune hath befallen you (you had already attained two equal advantages), do you say, whence cometh this? Answer, This is from yourselves.”[126] In the next verse, He says, “And what happenth unto you, on the day whereon the two armies met, was certainly by permission of the Lord.”[127] Of this kind also is the verse, “Whatever good befalleth thee, O man, it is from God; and whatever evil befalleth thee, it is from thyself;”[128] while the preceding verse says, “All is from God.”[129]