The Essence of Islam – Volume II — Page 382
382. Essence of Islām II particles of matter. For instance, the souls possess a faculty whereby they can, through proper striving, gain knowledge of hidden things; so also they possess a faculty of reasoning by the exercise of which they can gain knowledge of intellectual matters; and they also possess the faculty of love by virtue of which they incline towards God. If all these faculties were to be deemed to exist without any creator this would be a grave affront to Permeshwar, as it would mean that the great and the high is self-existing and that the lowly and the inferior was left to be created by Permeshwar. It would have to be acknowledged that the self-existing wonderful faculties and qualities of the soul are far superior to the works of Permeshwar, so much so that. Permeshwar himself is astonished at them. Thus this doctrine would seriously damage the Godhood of the god of the Āryās so that His existence would make no difference, and no argument would be available for upholding his existence. Moreover, He would cease to be the source of all grace. His function would only be a lowly one, and with regard to all the high wonderful performances of the souls it would have to be acknowledged that they are self-existent. . Every sensible person would realize that if such is the reality, then even if the existence of Permeshwar is acknowledged, he would be a weak and useless entity, the existence or non-existence of which would be equal, so much so that even if he were supposed to die it would not detract anything from the souls. Nor would any soul be bound to worship him as every soul can retort: 'As you have not created me, nor is it you who have invested me with my faculties and powers and capacities, then by what right can you demand that I should worship you?'