Early Writings — Page 59
HADRAT MIRZA GHULAM AHMAD AS 59 His knowledge as the amount of the water that remains on the tip of a needle after it has been dipped into the ocean. Then, Bawa Sahib says: It is unreasonable to raise the objection that being infinite and eternal is a divine attribute, and that if the souls too are believed to be infinite and eternal, they will become equal to God, because partial similarity does not constitute equality. For instance, both man and beast see with their eyes; but the two can never be the same. This argument put forth by Bawa Sahib is false and misleading. every sensible person knows that all the attributes found in God's being are, in fact, unique qualities of His Peerless Being. For There can be no equal or partner with God in respect of His attributes. For if association was deemed possible in one attribute, then there could be partners with God in all His attributes. And, when it is possible to be a partner with God in all His attributes, this would essentially justify the existence of another God. How do you explain that while it is possible for the eternal attributes of God Almighty, namely, His being without beginning and infinite, can exist in beings other than Him, yet His other attributes are exclusive to Him alone? You will have to think about whether you consider all the attributes of God Almighty to be of the same stat- ure or whether some differ from others in respect of their signifi- cance. Evidently, if partnership is possible in terms of one specific attribute, then it is possible in any number of other attributes, and if not, then the same principle applies to all of them. You present the example that although animals too see through their eyes like