And whatever belongs to the category of “power” involves bringing about effects. This may come through resolve, sincerity, and an answered supplication. It may also be an act of Allah in which the servant has no influence whatsoever, such as the destruction of his enemy without any action on his part, as in His saying:

“Whoever shows enmity to a friend of Mine has openly declared war on Me. I shall surely avenge My friends as an enraged lion takes vengeance.”

Other examples include making people yield to him and love him, and similar things. The same applies to what belongs to the category of “knowledge and unveiling”: certain aspects of his condition may be disclosed to someone else. Thus, the Prophet, may Allah bless him and grant him peace, said concerning glad tidings:

“They are righteous dreams that a righteous man sees or that someone else sees concerning him.”

The Prophet, may Allah bless him and grant him peace, also said:

“You are Allah’s witnesses on earth.”

Both “unveiling and the production of effects” may occur within the person himself, or they may not. Rather, Allah may disclose his condition to others and act on his behalf in ways he does not anticipate. As Yūsuf ibn Asbāt said, “No servant is ever sincere with Allah without Allah acting on his behalf.” Ahmad ibn Hanbal also said, “If sincerity were placed upon a wound, it would heal.”

Yet when unveiling or the production of effects occurs in someone else for a person’s sake, that person is also its cause, even if it is in the other person that the ordinary course of things is transcended. The miracles of the prophets, their signs, and the proofs of their prophethood fall within this.