 The Second Approach (al-Ghazâlî 2000a, 171.12–174.8) presents a very different explanation of prophetical miracles. Marmura (1981) called it “al-Ghazâlî’s second causal theory.” Here al-Ghazâlî accepts the existence of “natures” (tabâ’i’) and of unchanging connections between causes and their effects. In the second causal theory al-Ghazâlî merely points out that despite human efforts in the natural sciences, we are far away from knowing all causes and explaining all processes in nature. It may well be the case that those miracles that the falâsifa deny have immanent natural causes that are unknown to us. When Moses, for instance, threw his stick to the ground and it changed into a serpent (Qur’an, 7.107, 20.69, 26.32) the material of the wooden stick may have undergone a rapid transformation and become a living animal. We know that wood disintegrates with time and becomes earth that fertilizes and feeds plants. These plants are, in turn, the fodder of herbivores, which are consumed by carnivores like snakes. The falâsifa cannot exclude that some unknown cause acts as a catalyst and may rapidly expedite the usually slow process where the matter of a wooden stick is transformed into a snake. These and other explanations given in the Second Approach are only examples of how the prophetical miracles may be the result of natural causes that are not fully understood by humans.