  Other passages afford us an opportunity to sample how ḥads is employed in various scientific, or, as we would judge today, occult contexts. In laying forth an account of some twelve phenomena, including various optical effects in the atmosphere, thunder, lightning, and comets, all of which are produced by “vapors” originating in the earth (much as Aristotle had argued in his Meteorology), Ibn Kammuna adds that, conjoined to those causes, ḥads judges that there must be “spiritual forces” that are due to celestial configurations (Ziai &amp; Alwishah 2003, 254). Animals other than man have a rational soul; this ties in to the question of metemsomatosis. The reasoning will be evident to someone who employs ḥads, but not to someone who either willfully shuts off ḥads, or was simply not born with that gift (Ziai &amp; Alwishah 2003, 346–7).