—such as al-Fārābī, Ibn Sīnā, and others—together with the theologians, mystics, and jurists who adopted their approach. The same strain appears in the writings of Abū Ḥāmid, Shihāb al-Dīn al-Suhrawardī the Slain, Ibn Rushd the Grandson, Ibn ʿArabī, and Ibn Sabʿīn, although Abū Ḥāmid’s words vary, sometimes agreeing with them and sometimes opposing them. Ibn Sīnā and those like him—who sought to fuse the message of the prophets with the philosophy of the Peripatetics, Aristotle and his followers—treated the prophetic signs and other extraordinary events by attributing them to three causes: celestial forces, psychic forces, and natural forces. For them, these were the only effective powers in the world. They classified the miracles granted to prophets and others, as well as the marvels produced by sorcerers, as workings of the soul, distinguishing between them only in that the former aim at good while the latter aim at evil. This doctrine is one of the most corrupt ever devised by rationalists, as explained elsewhere, because it rests on denying the existence of angels and jinn, on claiming that God does not know particulars, does not create by His will and power, and cannot alter the world. Hence they acknowledge no miracle except what can be explained on these terms.