For this reason, Abraham, Allah’s close friend, disavowed any fear of them when he debated with his people about the worship of stars and idols, saying:

“I do not love those that set.” (al-An‘ām: 76)

Allah Most High says:

“His people argued with him. He said, ‘Do you argue with me about Allah when He has guided me? I do not fear what you associate with Him, unless my Lord wills something. My Lord encompasses all things in knowledge. Will you not then take heed? * How could I fear what you associate with Him, when you do not fear associating with Allah that for which He has sent down no authority to you? Which of the two groups has more right to security, if you know?’” (al-An‘ām: 80–81)

Allah Most High also says:

“Those who believe and do not mix their faith with wrongdoing—it is they who will have security, and they are rightly guided.” (al-An‘ām: 82)

The polytheists fear created things, such as stars and others, even though they have associated partners with Allah. They do not fear Allah despite associating with Him that for which He has sent down no authority. Only those of His servants who have knowledge fear Him, those who do not know that He has power over all things and that He has knowledge of all things. Thus, these Dahrī philosophers and their like do not fear Allah Most High.

If someone says: They do acknowledge acts of worship, and they say, “The clamor of voices in temples of worship, in diverse tongues, loosens what the revolving celestial spheres have bound.” This is especially true of those among them who identify with Islam, for they hold supplications and acts of worship in high esteem.

The reply is: They do not acknowledge that Allah Himself brings anything about because of supplication or anything else. Rather, in their view, all occurrences result from the movement of the celestial sphere and from absolutely nothing else. When they say, “Souls are strengthened through supplication, worship, detachment, and purification, and thus exert an influence upon the matter of the world,” they regard this as equivalent to the effect of eating and drinking in quenching thirst and satisfying hunger. In their view, this does not entail