The corruption of this position is well known, both by revelation and reason. Its true implication is that whenever the servant is thanked, the Lord is not thanked, and whenever the Lord is thanked, the servant is not thanked.

Its true implication is that (1) Allah has bestowed no favor upon us through the Messenger’s teaching and his conveying to us the messages (2) of his Lord. Yet the Exalted has said:

“Allah has certainly bestowed a great favor upon the believers by raising among them a Messenger from their own people, who recites His verses to them, purifies them, and teaches them the Book and wisdom.”

[Surah Āl Imrān: 164]

According to the Qadarite position, Allah’s sending [him] (3) is no different in kind from one creature sending another creature (4). Thus, on this view, His favor consists merely in the act of sending, not in causing the messengers to recite, teach, and purify. Rather, they attribute (5) these acts to the Messenger (6), who created them [according to them], and not to the One who sent him, who (7) brought none of them into being.

The Qadarite says that the Messenger spoke of his own accord: Allah did not cause him to speak, nor did Allah cause anything to speak. Rather, He merely gave him the capacity either to speak or not to speak, and the Messenger himself brings one of the two alternatives into being, even though the state of affairs is identical before and after its origination, without Allah assisting him in producing speech or facilitating it for him.

According to the Qadarite position, Allah has bestowed no blessing upon His servants through the angels’ seeking forgiveness for them,