that are wholesome and those that are unwholesome, while wholesome food is loved and desired, praised and sought, whereas unwholesome food is condemned, hated (1), and avoided. Allah is the Creator of both. Allah is the Creator of the angels and the prophets (2), and the Creator of [devils and] snakes, scorpions, and other noxious creatures (3). Those of the former kind (4) are praised and venerated, whereas those of the latter are noxious creatures that are killed in both sacred and non-sacred territory. He—Glorified and Exalted—is the One who created (5) in the former a noble nature that gives rise to goodness and benevolence, and in the latter a vile nature that gives rise to evil and aggression, together with the distinction between them in terms of love and hatred, praise and condemnation, and the like (6).

If (7) revelation and reason agree that whatever Allah has made beneficial and advantageous to people is loved and praised [and sought] (8), even if it is an inanimate object or an unreasoning animal (9), then how could one whom He has made a benefactor to people, through whom He secures benefits and advantages for them, not be even more deserving of love, praise, and commendation? The same applies in the case of evil.

The Qadarite says:

“A servant can be praised and thanked for his benevolence, and condemned for his wrongdoing, only on condition that Allah did not make him a benefactor to us or bestow him upon us as a blessing when he did good, and did not test us through him when he did evil.”

This is the true substance of what this Rāfidī Qadarite has said (10).