This is the third of our four part series on the seventeenth discussion of Ghazal's Incoherence, and where I dive right into making the case that his "two approaches" to what we can call the "problem of miracles" are not (or need not be) mutually exclusive theories of natural order or natural causality and divine action.  To that end, I propose a concept of the 'essential nature' of a thing which, I suggest, Ghazali had (or should have had) in mind in the course of the argument, and which would satisfy Ibn Rushd's legitimate ontological concerns.