of extraordinary phenomena, including various forms of unveiling and influence, whether these people are believers or unbelievers, such as the one-eyed Dajjāl and others like him. In this category, the effects of lordship and the workings of divine power are more manifest in a particular servant than in others, just as the effects of divinity and the prescriptions of religious law are more manifest in those belonging to the first category than in others.

Both categories may come together in a servant, as they do in the angels, prophets, and allies of Allah, such as our Prophet, may Allah bless him and grant him peace, and the Messiah, son of Mary, and others. This category alone suffices with respect to the effects of the creative words, just as the first category does with respect to the effects of the religious words. For events occur only through Allah’s will and power.

The Prophet, may Allah bless him and grant him peace, would seek and take refuge in Allah’s perfect words, beyond which neither the righteous nor the wicked can pass, and would instruct others to seek refuge in them. Neither the righteous nor the wicked can escape the words by which Allah brought all things into being. Thus, no dominion, authority, wealth, beauty, knowledge, state, unveiling, or exercise of influence exists except through His will, His power, and His perfect words. Yet some of this is beloved to Allah and commanded by Him, while some is hated by Allah and forbidden—rather, permissible or pardoned.

Since it occurs through Allah’s will, power, and word, and none but He has the power to bring it about, it is attributed to Allah with respect to His lordship and dominion. It therefore shares enough common ground and resemblance with the first category that some people have erred concerning Allah’s command, treating it as one and the same in both categories.