is evidence that the prophets depend upon the One who brought them into being. Likewise, their continuing need for Him after He has brought them into being is evidence of their dependence, for the need for provision demonstrates the dependence of those receiving it upon the Creator and Provider.

The correct view is that things depend upon the Creator by their very nature, not because something else has made them dependent upon Him. Rather, their dependence is inseparable from them: they cannot be independent of Him. Likewise, the Lord’s self-sufficiency is inseparable from Him: He cannot be other than self-sufficient. He is self-sufficient in Himself, not through an attribute that has made Him so. Things are characterized by dependence upon the Creator both when they do not exist and when they exist. Thus, if rain whose arrival is awaited is described, before it exists, as dependent upon the Creator, this means that it can come into existence only through the Creator. This is the view of the majority of Muslim speculative thinkers and others.

This dependence is known through reason. What the Quran affirms concerning created beings’ submission, prostration, glorification, and devout obedience is something beyond this, according to Muslims generally among the early generations and the majority of later scholars. One group, however, claims that their dependence, submission, being created, and subjection to His will constitute their glorification and devout obedience, even if this is expressed through their condition and through their being evidence that bears witness to the Creator, exalted is His majesty.

Ask the earth who caused its rivers to flow, planted its trees, and brought forth its vegetation and fruits. If it does not answer you in speech, it will instead answer you through reflection. This is what al-Ghazālī and others say. It is also one of the interpretations mentioned by Abū Bakr ibn al-Anbārī concerning His words:

“All are devoutly obedient to Him.”

He said: “Every created being is obedient to Him. He has directly fashioned it and applied His decrees to it; this is evidence of its humble submission to its Lord.”

It is also the interpretation given by al-Zajjāj concerning His words:

“To Him submits whoever is in the heavens and the earth.”

He said: “The submission of all consists in their yielding to the operation of His command within their created nature. No one can resist the nature upon which Allah has fashioned him.” This meaning is sound, but the correct view