Let us call this the proof of creation, the life in inanimate objects, and perceptions. This proof is derived from the Quranic method of alerting minds to the existence of God, starting from observing the creation of man and his changing stages. Many verses have been mentioned in this regard, their meanings converging in the Almighty's saying: "And on the earth are signs for those who are certain. And in yourselves. Do you not see?" (Al-Dhariyat: 20-21).

The proof of the occurrence of the horizons: Man observes that in the universe there are beings and movements that occur. ... and every movement to equate them all in rulings such as contingency, change, possibility, and specificity. If it is accepted that they are created and contingent, then their creation must be either by a created contingent being, or by a self-sufficient, ancient being. It is impossible for their existence after non-existence to be by a created being, as creations are of three types: rational animals, irrational animals, and inanimate objects that do not perceive. If rational animals were to gather to restore a finger after its disappearance, they would not be able to do so. If rational animals are incapable, then irrational animals are more incapable. And if rational and irrational animals are incapable, then inanimate objects are even more so. Thus, it is known that God is the Creator of all things.

We observe that this proof is of the same kind as the previous proof, differing only in the applied form of the principle of causality to which both refer. In the former, the form was represented by the creation of man, and in this one, it is represented by the creation of the horizons. It is further enhanced by explaining that the created being cannot be the creator and by inferring this.

This proof is not new; it is one of the proofs of the theologians, and Al-Iji mentioned it under the title "Inference from the Occurrence of Substances." It can be considered a form of... Ibn Rushd, Manahij al-Adillah fi Aqa'id al-Millah: (24) Among the verses in this context are: (See Al-Qiyamah: 38, Ghafir: 67, Al-Mu'minun: 14, Al-Hajj: 5, and what follows). For a detailed explanation of this proof, see: Al-Zarkani, Fakhr al-Din al-Razi: Al-Aqidah, 231-232. See: Al-Iji, Al-Mawaqif: 2/27. See: Ibn Tumart, (66). 105