Likewise, if he gave another person a sword with which to fight the unbelievers, knowing that he would use it only to fight the prophets and believers, that would be wrong on his part. If he were to say, “I intended to give this person an opportunity to earn reward,” his act would still be wrong, whereas such conduct is not wrong when done by Allah (1). This (2) is the status of the servant’s power according to the Qadariyyah.

The Qadariyyah liken divine acts to created acts: they measure Allah’s acts by those of His creatures, and His justice by theirs. This is among the most corrupt forms of analogy.

[The Fifth Argument] (3)

It may be said: Disobedience comes from the servant just as obedience comes from the servant. It is well known that if obedience comes from him in the sense that he performs it through his power and will, this does not preclude Allah from being the One who made him perform it through power and will. Indeed, this is what revelation and reason indicate.

As Abraham, Allah’s intimate friend, said:

“Our Lord, make us both submit to You, and from our descendants a community that submits to You.”

[Surah al-Baqarah: 128]

And he said:

“My Lord, make me one who establishes prayer, and likewise from among my descendants.”

[Surah Ibrāhīm: 40]

And the Exalted said:

“We made from among them leaders who guided by Our command.”

[Surah al-Sajdah: 24]

Moreover, the servant’s becoming an agent after not having been one is something that comes into being and must therefore have someone who brings it into being. It is impossible for the servant himself to be the agent who brings about his being an agent; for if his being an agent (4) came into being through the very fact of his being an agent, it would follow that a thing came into being (5) by itself, without being brought into being, which is impossible.