Allah The Exalted — Page 108
1 0 thirst. Wise people will understand that such a notion amounts to failure to appreciate God's great mercies. It is a strange logic of the Brahm u Sam a jists which proposes that the All-Wise Who has made it the good fortune of man that he should be able to witness to the full the rays of Godhead in this very life, so that he should be drawn towards God by this powerful attraction, that that Gra- cious and Compassionate One does not desire man to arrive at his needed good fortune and at his natural goal. [Br a h i n-e-Ahmadiyya, R uha n i Khaz a ’in, Vol. 1 pp. 230-232, footnote 11] Whatever God has desired for man, He has in advance invested him with all the faculties that were needed for its achievement. For instance, the human soul possesses a capacity for love. A person through error might love an- other person and might choose someone as the object of his love, but sane reason can easily understand that this capacity for love has been vested in his soul so that he should love his true Beloved Who is his God, with his whole heart and his whole power and his whole eagerness. Can we say that this capacity for love, which is vested in the human soul, and whose surge is limitless and at whose high tide man is ready to lay down his life, is in- herent in the soul since the beginning of time? Not at all. If God has not created this relationship between man and Himself by vesting the capacity for love in the human soul then this capacity is a matter of chance; that by the good fortune of Permeshwar souls were inspired with the capacity for love and that if the chance had been other- wise and this capacity had not been found in the souls, nobody would have ever turned his attention to Per- meshwar. Nor could Permeshwar have devised any plan