and into the fourth and fifth as well—the two climes that are the most moderate and the most perfect of all. From this it becomes evident that the influence of prophethood is the very opposite of the influence exerted by sorcery and talismans: those latter arts grow stronger when the intellect is feeble, whereas the power of prophethood reaches its perfection when the intellect is robust. Hence it is plain that this influence is not produced by mere human forces—neither by their souls nor their bodies, nor by the natural powers of physical objects, nor by planetary forces blended with elemental ones. Rather, it originates from something wholly beyond all of that.

Granted, some of these human qualities may offer assistance in certain respects. One might say, for example, that Abraham’s sincerity in his supplication, his complete devotion, his knowledge, and his intimate friendship with Allah led to Allah’s answering his prayer. This is true, and we do not deny it, for we do not reject the occurrence of extraordinary events brought about by answered supplications. What we do reject is the notion that the naked power of the soul itself acted upon the world without Allah being the One who, through that supplication and by the divine causes He creates, effected what took place in the created realm.

Supplication is a cause, and it is well known that a cause is never independent: it may have assisting factors or impediments, and it is not a cause that produces its effect by its own inherent necessity. Rather, it is a cause only in the sense that Allah responds to the supplication, just as righteous deeds are a cause for Allah to reward His servant in the Hereafter—and for people to love him and praise him. And it is impossible that